Yale University Quotes

Too often we hold fast to the clichés of our forebears. We subject all facts to a prefabricated set of interpretations. We enjoy the comfort of opinion without the discomfort of thought. [Commencement Address at Yale University, June 11 1962]

The great enemy of truth is very often not the lie--deliberate, contrived and dishonest--but the myth--persistent, persuasive and unrealistic. Too often we hold fast to the cliches of our forebears. We subject all facts to a prefabricated set of interpretations. We enjoy the comfort of opinion without the discomfort of thought. [Commencement Address at Yale University, June 11 1962]

She hands me her phone and points to a post on my timeline from Yale University: To err is human @BronwynRojas. We look forward to receiving your application.

Once a goal becomes activated, it trumps all others and begins to drive our perceptions, our thoughts, our attitudes,” as John Bargh, a psychologist at Yale University, told me.

When I interviewed at Yale, the admissions committee asked me why they should let me into the program. I looked at them unblinking and said, 'Because I'm going to change the world some day. And I'm giving you the chance to say, We knew her when.

And speaking of options ,these kids [the ones who attend elite universities] have all been told that theirs are limitless. Once you commit to something, though, that ceases to be true. A former student sent me an essay he wrote, a few years after college, called "The Paradox of Potential." Yale students, he said, are like stem cells. They can be anything in the world, so they try to delay for as long as possible the moment when they have to become just one thing in particular. Possibility, paradoxically, becomes limitation.

He's wearing his official university sweatshirt again, which puzzles me a little. I mean I'd sort of understand it more if it said Yale or Harvard or something, because then it would be a fashion choice. But why advertise the fact that you're at a university to all the other people who are at the university with you?

It is really one of the most serious faults which can be found with the whole conception of democracy, that its cultural function must move on the basis of the common denominator. Such a point of view indeed would make a mess of all of the values which we have developed for examining works of art. It would address one end of education in that it would consider that culture which was available to everyone, but in that achievement it would eliminate culture itself. This is surely the death of all thought. This quote is taken from "The Artist’s Reality: Philosophies of Art" by Mark Rothko, written 1940-1 and published posthumously in 2004 by Yale University Press, pp.126-7.

This is what scientists and food activists at Yale University call a toxic food environment. It is the environment in which most of us live today.

If the expansion of the LDS faith continues at its current pace, within sixty years governing the United States will become “impossible without Mormon cooperation,” according to the eminent scholar Harold Bloom, Sterling Professor of the Humanities at Yale University—and an unabashed admirer of Joseph Smith and the Mormons.

Since the fall of the Berlin Wall in 1989, historians have become both more accurate and more honest—fractionally more brave, one might say—about that 'other' cleansing of the regions and peoples that were ground to atoms between the upper and nether millstones of Hitlerism and Stalinism. One of the most objective chroniclers is Professor Timothy Snyder of Yale University. In his view, it is still 'Operation Reinhardt,' or the planned destruction of Polish Jewry, that is to be considered as the centerpiece of what we commonly call the Holocaust, in which of the estimated 5.7 million Jewish dead, 'roughly three million were prewar Polish citizens.' We should not at all allow ourselves to forget the millions of non-Jewish citizens of Belarus, Russia, Ukraine, and other Slav territories who were also massacred. But for me the salient fact remains that anti-Semitism was the regnant, essential, organizing principle of all the other National Socialist race theories. It is thus not to be thought of as just one prejudice among many.

As soon as A observes something which seems to him to be wrong, from which X is suffering, A talks it over with B, and A and B then propose to get a law passed to remedy the evil and help X. Their law always proposes to determine what C shall do for X, or in the better case, what A, B, and C shall do for X…. What I want to do is to look up C. I want to show you what manner of man he is. I call him the Forgotten Man. Perhaps the appellation is not strictly correct. He is the man who never is thought of…. He works, he votes, generally he prays—but he always pays…. —WILLIAM GRAHAM SUMNER, YALE UNIVERSITY, 1883

Dr. Nicholas Wolterstorff, professor of philosophical theology at Yale University, writes, “The state of shalom is the state of flourishing in all dimensions of one’s existence: in one’s relation to God, in one’s relation to one’s fellow human beings, in one’s relation to nature, and in one’s relation to oneself. Evidently justice has something to do with the fact that God’s love for each and every one of God’s human creatures takes the form of God desiring the shalom of each and every one.”1

In a speech given at an academic conference at Yale University in 1972, Fred Rogers said, “The impact of television must be considered in the light of the possibility that children are exposed to experiences which may be far beyond what their egos can deal with effectively. Those of us who produce television must assume the responsibility for providing images of trustworthy available adults who will modulate these experiences and attempt to keep them within manageable limits.” Which is exactly what Rogers himself had tried to do with the production of Mister Rogers' Neighborhood.

The writer, without softening his vision, is obliged to capture or conjure readers. And this means any kind of reader. It means whatever is there. I used to think that it should be possible to write for some supposed elite, for the people who attend the universities and sometimes know how to read, but I have since found that though you may publish your stories in the Yale Review, if they are any good at all you are eventually going to get a letter from some old lady in California, or some inmate of the Federal Penitentiary, or the state in sane asylum, or the local poorhouse, telling you where you have failed to meet his needs. And his need of course is to be lifted up. There is something in us as story-tellers, and as listeners to stories, that demands the redemptive act, that demands that what falls at least be offered the chance of restoration. The reader of today looks for this motion, and rightly so, but he has forgotten the cost of it. His sense of evil is deluded or lacking altogether, and so he has forgotten the price of restoration. He has forgotten the price of truth, even in fiction.

if oxen and lions and horses had hands and could draw, they would represent their gods as oxen and lions and horses.

Maybe power like Lethe, power like the societies, like the dean of Yale University, made explanations unnecessary.

Mandelman, Stephen. Comrade Criminal: Russia’s New Mafiya. New Haven: Yale University Press, 1995.

bullshit is a greater enemy of the truth than lies are. Harry G. Frankfurt, Professor Emeritus, Yale University (From his book, On Bullshit)

Janusz Korczak, Ghetto Diary (New Haven, Conn.: Yale University Press, 2003), p. x.   "adhesions,

Researchers at Yale University have shown that educated people are more unshakable in their convictions than anybody.

Read Talking With Young Children About Adoption by Susan Fisher, M.D., and Mary Watkins, Ph.D. (Yale University Press, 1995).

More recently, faculty at the University of Texas condemned “Western Civilization” courses as inherently right wing, and Yale even returned a $20 million contribution rather than reinstate the course.

Moscow State University.”4 MGU was to the USSR what Harvard is to the United States—except that in the Soviet Union there was almost nothing else, no Yale, Princeton, or Stanford, no Ivy League, no equally distinguished state universities, no elite liberal arts colleges. Moscow the city was itself unique:

The nation’s forests were being cut faster than they could grow back. In the 1890s, while Aldo was growing up, the United States had begun to set aside forest reserves to protect the trees. Then, while Aldo was in high school, one of the country’s first forestry schools opened at Yale University. Aldo knew immediately what he wanted to do. If he could become a forester, he could get paid to work in the woods all day. How could a job get any better?

At the prosecution table, Flagler gave me his Ivy League snicker. If I wanted, I could dangle him out the window by his ankles. But then, I was picking up penalties for late hits while he was singing tenor with the Whiffenpoofs. Okay, so I’m not Yale Law Review, but I’m proud of my diploma. University of Miami. Night division. Top half of the bottom third of my class.

Do you think parents at your school would rather their kid be depressed at Yale or happy at University of Arizona?” The colleague quickly replied, “My guess is 75 percent of the parents would rather see their kids depressed at Yale. They figure that the kid can straighten the emotional stuff out in his/her 20’s, but no one can go back and get the Yale undergrad degree.”1

My aim for this book is for it to be as lean and portable as possible. Since there is limited room here and no desire to leave any valuable source out, anyone who wants a bibliography for this book can email: hello@stillnessisthekey.com For those looking to do more reading on Eastern or Western philosophy, I recommend the following: Meditations, by Marcus Aurelius (Modern Library) Readings in Classical Chinese Philosophy, by Philip J. Ivanhoe and Bryan W. Van Norden (Hackett) Letters of a Stoic by Seneca (Penguin Classics) The Bhagavad Gita (Penguin Classics) The Art of Happiness, by Epicurus (Penguin Classics) The New Testament: A Translation, by David Bentley Hart (Yale University Press) Buddha, by Karen Armstrong (Penguin Lives Biographies)

Murdoch was now in great academic and public demand. Despite having been diagnosed as partially deaf with Ménière’s disease, an incurable affliction of the inner ear, she gave many lectures and interviews, as well as visiting Yale University in October 1959.

In framing a system which we wish to last for ages, we shd. not lose sight of the changes which ages will produce. [James Madison in the U.S. Constitutional Convention, June 26, 1787. The Records of the Federal Convention of 1787, ed. Max Farrand (New Haven: Yale University Press, 1966), 1:422.]

Anthony, Lawrence. The Elephant Whisperer. Thomas Dunne Books, 2009. Bradshaw, G. A. Elephants on the Edge. Yale University Press, 2009. Coffey, Chip. Growing Up Psychic. Three Rivers Press, 2012. Douglas-Hamilton, Iain, and Oria Douglas-Hamilton. Among the Elephants. Viking Press, 1975. King, Barbara J. How Animals Grieve. University of Chicago Press, 2013. Moss,

Say a white boy takes a wrong turn and comes to my hood," he once said. "Now he's in the minority––nobody wants him there, unless it's to rob his ass––and more than anything he has to think about how to protect himself, how to get out. There's no weaker situation to be in than that, and this boy isn't getting anything productive done until he's out, back among his own people. But we take a wrong turn and end up at Yale, for the first time in our lives we don't have to worry about protecting ourselves. And we were all able to get enough shit done to be accepted here––so imagine what we can do when you take all the crazy hood shit out of the equation and we can just focus on the business at hand. So what if it's annoying as hell? Instead of sitting around here bitching about it, maybe we just accept that it is what it is, and know that we have the capacity to get way more from them than they'll ever get from us.

You know the issue of ELF, extremely low frequencies, affecting mental states of individuals is not new. It goes back to Yale University, the work of Jose Delgado, which is well recognized in the literature. He started first using implants within the brain, and then used radio frequency with implants, and eventually he found that energy at 150th of what the earth naturally produces could in fact in certain frequency ranges trigger huge mood swings.

Robert Shiller, a finance professor at Yale University, says Graham inspired his valuation approach: Shiller compares the current price of the Standard & Poor’s 500-stock index against average corporate profits over the past 10 years (after inflation). By scanning the historical record, Shiller has shown that when his ratio goes well above 20, the market usually delivers poor returns afterward; when it drops well below 10, stocks typically produce handsome gains down the road.

There’s a widespread conviction, spoken and unspoken, that the road to riches is trimmed in Ivy and the reins of power held by those who’ve donned Harvard’s crimson, Yale’s blue and Princeton’s orange, not just on their chests but in their souls. No one told that to the Fortune 500. They’re the American corporations with the highest gross revenues. The list is revised yearly. As I write this paragraph in the summer of 2014, the top ten are, in order, Wal-Mart, Exxon Mobil, Chevron, Berkshire Hathaway, Apple, Phillips 66, General Motors, Ford Motor, General Electric and Valero Energy. And here’s the list, in the same order, of schools where their chief executives got their undergraduate degrees: the University of Arkansas; the University of Texas; the University of California, Davis; the University of Nebraska; Auburn; Texas A&M; the General Motors Institute (now called Kettering University); the University of Kansas; Dartmouth College and the University of Missouri–St. Louis. Just one Ivy League school shows up.

The Wall Street-based international banks created spies to march in protection of their profits. The armies turned against their masters. They decided they could create their own wealth and power. New York is crumbling. The Pentagon is stronger than ever. Yale, Harvard, Princeton and the top eastern universities haven’t produced a new idea or a constructive change for all their classical education. They have been swallowed by the Pentagon and spy contracts. The USA looks like a dance of death in every major city.

Both Hillary Clinton and Bill Lann Lee began their political careers as law students at Yale by organizing demonstrations in 1970 to shut down the University and stop the trial of Panther leaders who had tortured and then executed a black youth named Alex Rackley.

In his later life Mark Twain was accorded high academic honors. Already, in 1888, he had received from Yale College the degree of Master of Arts, and the same college made him a Doctor of Literature in 1901. A year later the university of his own State, at Columbia, Missouri, conferred the same degree, and then, in 1907, came the crowning honor, when venerable Oxford tendered him the doctor's robe. "I don't know why they should give me a degree like that," he said, quaintly. "I never doctored any literature—I wouldn't know how.

Zee brought in Yale University substance abuse experts to describe the sudden physical and psychological stress caused by dopesickness, outlining a hard truth that many Americans still fail to grasp: Opioid addiction is a lifelong and typically relapse-filled disease. Forty to 60 percent of addicted opioid users can achieve remission with medication-assisted treatment, according to 2017 statistics, but sustained remission can take as long as ten or more years. Meanwhile, about 4 percent of the opioid-addicted die annually of overdose.

Amy Wrzesniewski, associate professor of organizational behavior at Yale University, has been studying a classification system that can help you recognize your orientation toward your work and attain greater job satisfaction. She defines work in three ways: 1.​A JOB is a way to pay the bills. It’s a means to an end, and you have little attachment to it. 2.​A CAREER is a path toward growth and achievement. Careers have clear ladders for upward mobility. 3.​A CALLING is work that is an important part of your life and provides meaning. People with a calling are generally more satisfied with the work they do.

For a quarter of a century I ran the neurological department of a general hospital and bore witness to my patients' capacity to turn their predicaments into human achievements. In addition to such practical experience, empirical evidence is also available which supports the possibility that one may find meaning in suffering. Researchers at the Yale University School of Medicine "have been impressed by the number of prisoners of war of the Vietnam war who explicitly claimed that although their captivity was extraordinarily stressful - filled with torture, disease, malnutrition, and solitary confinement - they nevertheless .. . benefited from the captivity experience, seeing it as a growth experience.

In a similar study conducted at Yale University, undergraduate participants were offered the opportunity to use the same kind of casuistry to maintain the occupational status quo. The students evaluated one of two applicants (Michael or Michelle) for the position of police chief. One applicant was streetwise, a tough risk-taker, popular with other officers, but poorly educated. By contrast, the educated applicant was well schooled, media savvy, and family oriented, but lacked street experience and was less popular with the other officers. The undergraduate participants judged the job applicant on various streetwise and education criteria, and then rated the importance of each criterion for success as a police chief. Participants who rated Michael inflated the importance of being an educated, media-savvy family man when these were qualities Michael possessed, but devalued these qualities when he happened to lack them. No such helpful shifting of criteria took place for Michelle. As a consequence, regardless of whether he was streetwise or educated, the demands of the social world were shaped to ensure that Michael had more of what it took to be a successful police chief. As the authors put it, participants may have ‘felt that they had chosen the right man for the job, when in fact they had chosen the right job criteria for the man.’21 Ironically, the people who were most convinced of their own objectivity discriminated the most.

This is a work of fiction incorporating episodes from the lives of the historic J. Marion Sims, M.D. (1813–1883), “the Father of Modern Gynecology”; Silas Weir Mitchell, M.D. (1829–1914), “the Father of Medical Neurology”; and Henry Cotton, M.D. (1876–1933), the director of the New Jersey Lunatic Asylum from 1907 to 1930. Several passages, scattered through the text, have been adapted from passages in Sims’s The Story of My Life (1888). Particular thanks are due to Andrew Scull’s Madhouse: A Tragic Tale of Megalomania and Modern Medicine (Yale University Press, 2005), a chronicle of the life and career of Henry Cotton; and Elaine Showalter’s The Female Malady: Women, Madness, and English Culture (1830–1980) (Pantheon Books, 1985).

She zips out the Congressional Record from February 24, 1972, and reads the testimony of Dr. Jose Delgado from Yale University, who was arguing against the proposed discontinuation of research into psychosurgery:            We need a program of psychosurgery for political control of our society. The purpose is physical control of the mind. Everyone who deviates from the given norm can be surgically mutilated. The individual may think that the most important reality is his own existence, but this is only his personal view. This lacks historical perspective. Man does not have the right to develop his own mind. This kind of liberal orientation has great appeal. We must electrically control the brain. Someday armies and generals will be controlled by electric stimulation of the brain.

Brockhurst, the champion of individualism, was soon launched on his favorite topic. "The great fault of the American nation, which is the fault of republics, is the reduction of everything to the average. Our universities are simply the expression of the forces that are operating outside. We are business colleges purely and simply, because we as a nation have only one ideal—the business ideal." "That's a big statement," said Regan. "It's true. Twenty years ago we had the ideal of the lawyer, of the doctor, of the statesman, of the gentleman, of the man of letters, of the soldier. Now the lawyer is simply a supernumerary enlisting under any banner for pay; the doctor is overshadowed by the specialist with his business development of the possibilities of the rich; we have politicians, and politics are deemed impossible for a gentleman; the gentleman cultured, simple, hospitable, and kind, is of the dying generation; the soldier is simply on parade." "Wow!" said Ricketts, jingling his chips. "They're off." "Everything has conformed to business, everything has been made to pay. Art is now a respectable career—to whom? To the business man. Why? Because a profession that is paid $3,000 to $5,000 a portrait is no longer an art, but a blamed good business. The man who cooks up his novel according to the weakness of his public sells a hundred thousand copies. Dime novel? No; published by our most conservative publishers—one of our leading citizens. He has found out that scribbling is a new field of business. He has convinced the business man. He has made it pay.

The Left Behind series takes the position that what will cause the end of civilization is a worldwide conspiracy of secret societies and liberal groups whose purpose is to destroy “every vestige of Christianity.” Coconspirators include the ACLU, the NAACP, Planned Parenthood, the National Organization for Women, major television networks, magazines, and newspapers, the U.S. State Department, the Carnegie Foundation, the Rockefeller Foundation, the Ford Foundation, the United Nations, Harvard, Yale, two thousand other colleges and universities, and, last but not least, the “left wing of the Democratic Party.” If these united organizations and societies have their way, according to LaHaye and Jenkins, they will “turn America into an amoral, humanist country, ripe for merger into a one-world socialist state.

The leaders of the revolt were Robert Maynard Hutchins, who had become president of the University of Chicago; Mortimer Adler, whose work on the psychological background of the law of evidence was somewhat similar to work being done at Yale by Hutchins; Scott Buchanan, a philosopher and mathematician; and most important of all for Phaedrus, the present chairman of the committee, who was then a Columbia University Spinozist

Singer, and Jones (1965) on the campus of Yale University. The subjects were Yale seniors who were given some persuasive education about the risks of tetanus and the importance of going to the health center to receive an inoculation. Most of the students were convinced by the lecture and said that they planned to go get the shot, but these good intentions did not lead to much action. Only 3 percent actually went and got the shot. Other subjects were given the same lecture but were also given a copy of a campus map with the location of the health center circled. They were then asked to look at their weekly schedules, make a plan for when they would go and get the shot, and look at the map and decide what route they would take. With these nudges, 28 percent of the students managed to show up and get their tetanus shot. Notice that this manipulation was very

If the birds were among us to be mirrored In the tranquil lake above our heads                                              WE MIGHT UNDERSTAND                Death would be a long and beautiful voyage And an endless holiday for the flesh for structure for bone from “The Death of Apollinaire” (La Mort de Guillaume Apollinaire), (1919) The Yale Anthology of Twentieth-century French Poetry. (ale University Press; First Editiion edition, June 10, 2004)

A group of ten prisoners from Dachau, I was with them, we hid in the forest to wait for the Americans. The Germans had already left everything behind. We had food but no weapons. For days we could hear bombs exploding around us. We just wanted to survive long enough for the Americans to control the territory. We didn’t want to die. At that point, our prison uniforms were the only things to keep us from being shot on the spot by the Americans. That was all we had. Who would the Americans believe? Real prisoners or guards dressed as prisoners? Those devils might even say we were the Germans. This was our nightmare.

But Anja. I hear Anja's voice. Maybe I am insane. I hear her crying. I see her alone in the trees. I remember being alone and humiliated. I remember, too, the fat little boy hiding in the bathroom. And I see this man, Ariane. I see this evil man, Ariane. He laughs everyday still. He has had years of laughter. He has triumphed over the screams of others, he has triumphed with blood on his hands. And he laughs still. God has cursed us! He has either cursed us or He was never here to begin with. We've pretended God was here for our own sanity! That's the truth! We've pretended evil is punished and good is rewarded. A perfect scheme!

If we analyze white supremacy from the philosophical lens of Star Wars, then it is all the Sith Lords, the Empire, and the First Order commanded by the Dark Side of the Force. It wants to dominate and impose its will on all galaxies, even those far, far away. Let’s just call this insidious force THE WHITENESS. The Whiteness’s ability to inspire fear and anger is so strong that it corrupted many well-​intentioned people, including people of color, to vote for an incompetent vulgarian in 2016 and 2020. It deludes many liberal and “moderate” whites into believing that they are the “good” ones who are committed to social justice as they talk about white privilege but never actually give up any of it. Still, they’ll have these discussions about racial equality with their white friends in establishments with white patrons from white neighborhoods—​without including the rest of us. The Whiteness has always played for all the marbles. It’s not interested in diplomacy, a representative government, free and fair elections, equitable pay, and a delicious buffet of meals from a multitude of countries. It needs a border wall, a Muslim Ban, and affirmative action for wealthy white students at Yale University. It’s a system, a structure, a paradigm, an ideology whose ultimate goal is domination and submission by any means necessary.

We both had wanted to see a Mark Rothko exhibit at the Yale Art Gallery but, because of a labor dispute, some of the university's buildings, including the museum, were closed. As Bill and I walked by, he decided he could get us in if we offered to pick up the litter that had accumulated in the gallery's courtyard. Watching him talk our way in was the first time I saw his persuasiveness in action. We had the entire museum to ourselves. We wandered through the galleries talking about Rothko and twentieth-century art. I admit to being surprised at his interest in and knowledge of subjects that seemed, at first, unusual for a Viking from Arkansas. We ended up in the museum's courtyard, where I sat in the large lap of Henry Moore's sculpture Drape Seated Woman while we talked until dark.

Girls and young women are also starving because the women’s movement changed educational institutions and the workplace enough to make them admit women, but not yet enough to change the maleness of power itself. Women in “coeducational” schools and colleges are still isolated from one another, and admitted as men manqué. Women’s studies are kept on the margins of the curriculum, and fewer than 5 percent of professors are women; the worldview taught young women is male. The pressure on them is to conform themselves to the masculine atmosphere. Separated from their mothers, young women on campus have few older role models who are not male; how can they learn how to love their bodies? The main images of women given them to admire and emulate are not of impressive, wise older women, but of girls their own age or younger, who are not respected for their minds. Physically, these universities are ordered for men or unwomaned women. They are overhung with oil portraits of men; engraved with the rolling names of men; designed, like the Yale Club in New York, which for twenty years after women were admitted had no women’s changing room, for men. They are not lit for women who want to escape rape; at Yale, campus police maps showing the most dangerous street corners for rape were allegedly kept from the student body so as not to alarm parents. The colleges are only marginally concerned with the things that happen to women’s bodies that do not happen to the bodies of the men. Women students sense this institutional wish that the problems of their female bodies would just fade away; responding, the bodies themselves fade away.

Enlightenment thinkers had rejected leadership based on religion or birth, arguing instead that society moved forward when people made good choices after hearing arguments based on fact. But this Enlightenment idea must be replaced, Buckley argued in God and Man at Yale: The Superstitions of “Academic Freedom,” because Americans kept choosing the liberal consensus, which, to his mind, was obviously wrong. He concluded that the nation’s universities must stop using the fact-based arguments that he insisted led to “secularism and collectivism,” and instead teach the values of Christianity and individualism. His traditional ideology would create citizens who would vote against the “orthodoxy” of the liberal consensus, he said. Instead, they would create a new orthodoxy of religion and the ideology of free markets.[5

These incidents only foreshadowed much more extensive and violent student protests. In 1799 University of North Carolina students beat the president, stoned two professors, and threatened others with injury. In 1800 conflicts over discipline broke out at Harvard, Brown, William and Mary, and Princeton. In 1802 the rioting became even more serious. Williams College was under siege for two weeks. According to a tutor, Yale was in a state of “wars and rumors of wars.” After months of student rioting, Princeton’s Nassau Hall was mysteriously gutted by fire; the students, including William Cooper’s eldest son, were blamed for setting it a flame. As with other sorts of rioting, alcohol was often present. One student informed the president of Dartmouth that “the least quantity he could put up with . . . was from two to three pints daily.

The New York Times recently reported that the most expensive schools are paradoxically cheaper for low-income students. Take, for example, a student whose parents earn thirty thousand per year—not a lot of money but not poverty level, either. That student would pay ten thousand for one of the less selective branch campuses of the University of Wisconsin but would pay six thousand at the school’s flagship Madison campus. At Harvard, the student would pay only about thirteen hundred despite tuition of over forty thousand. Of course, kids like me don’t know this. My buddy Nate, a lifelong friend and one of the smartest people I know, wanted to go to the University of Chicago as an undergraduate, but he didn’t apply because he knew he couldn’t afford it. It likely would have cost him considerably less than Ohio State, just as Yale cost considerably less for me than any other school.

When these children grew older and applied to college and later for their first jobs, they faced the same standards of gregariousness. University admissions officers looked not for the most exceptional candidates, but for the most extroverted. Harvard’s provost Paul Buck declared in the late 1940s that Harvard should reject the “sensitive, neurotic” type and the “intellectually over-stimulated” in favor of boys of the “healthy extrovert kind.” In 1950, Yale’s president, Alfred Whitney Griswold, declared that the ideal Yalie was not a “beetle-browed, highly specialized intellectual, but a well-rounded man.” Another dean told Whyte that “in screening applications from secondary schools he felt it was only common sense to take into account not only what the college wanted, but what, four years later, corporations’ recruiters would want. ‘They like a pretty gregarious, active type,’ he said. ‘So we find that the best man is the one who’s had an 80 or 85 average in school and plenty of extracurricular activity. We see little use for the “brilliant” introvert.’ 

In April, Dr. Vladimir (Zev) Zelenko, M.D., an upstate New York physician and early HCQ adopter, reproduced Dr. Didier Raoult’s “startling successes” by dramatically reducing expected mortalities among 800 patients Zelenko treated with the HCQ cocktail.29 By late April of 2020, US doctors were widely prescribing HCQ to patients and family members, reporting outstanding results, and taking it themselves prophylactically. In May 2020, Dr. Harvey Risch, M.D., Ph.D. published the most comprehensive study, to date, on HCQ’s efficacy against COVID. Risch is Yale University’s super-eminent Professor of Epidemiology, an illustrious world authority on the analysis of aggregate clinical data. Dr. Risch concluded that evidence is unequivocal for early and safe use of the HCQ cocktail. Dr. Risch published his work—a meta-analysis reviewing five outpatient studies—in affiliation with the Johns Hopkins Bloomberg School of Public Health in the American Journal of Epidemiology, under the urgent title, “Early Outpatient Treatment of Symptomatic, High-Risk COVID-19 Patients that Should be Ramped-Up Immediately as Key to Pandemic Crisis.”30 He further demonstrated, with specificity, how HCQ’s critics—largely funded by Bill Gates and Dr. Tony Fauci31—had misinterpreted, misstated, and misreported negative results by employing faulty protocols, most of which showed HCQ efficacy administered without zinc and Zithromax which were known to be helpful. But their main trick for ensuring the protocols failed was to wait until late in the disease process before administering HCQ—when it is known to be ineffective. Dr. Risch noted that evidence against HCQ used late in the course of the disease is irrelevant. While acknowledging that Dr. Didier Raoult’s powerful French studies favoring HCQ efficacy were not randomized, Risch argued that the results were, nevertheless, so stunning as to far outweigh that deficit: “The first study of HCQ + AZ [ . . . ] showed a 50-fold benefit of HCQ + AZ vs. standard of care . . . This is such an enormous difference that it cannot be ignored despite lack of randomization.”32 Risch has pointed out that the supposed need for randomized placebo-controlled trials is a shibboleth. In 2014 the Cochrane Collaboration proved in a landmark meta-analysis of 10,000 studies, that observational studies of the kind produced by Didier Raoult are equal

Achievement ceremonies are revealing about the need of the powerful to punish women through beauty, since the tension of having to repress alarm at female achievement is unusually formalized in them. Beauty myth insults tend to be blurted out at them like death jokes at a funeral. Memories of these achievement ceremonies are supposed to last like Polaroid snapshots that gel into permanent colors, souvenirs to keep of a hard race run; but for girls and young women, the myth keeps those colors always liquid so that, with a word, they can be smeared into the uniform shades of mud. At my college graduation, the commencement speaker, Dick Cavett—who had been a “brother” of the university president in an allmale secret society—was confronted by two thousand young female Yale graduates in mortarboards and academic gowns, and offered them this story: When he was at Yale there were no women. The women went to Vassar. There, they had nude photographs taken in gym class to check their posture. Some of the photos ended up in the pornography black market in New Haven. The punch line: The photos found no buyers. Whether or not the slur was deliberate, it was still effective: We may have been Elis but we would still not make pornography worth his buying. Today, three thousand men of the class of 1984 are sure they are graduates of that university, remembering commencement as they are meant to: proudly. But many of the two thousand women, when they can think of that day at all, recall the feelings of the powerless: exclusion and shame and impotent, complicit silence. We could not make a scene, as it was our parents’ great day for which they had traveled long distances; neither could they, out of the same concern for us. Beauty pornography makes an eating disease seem inevitable, even desirable, if a young woman is to consider herself sexual and valuable: Robin Lakoff and Raquel Scherr in Face Value found in 1984 that “among college women, ‘modern’ definitions of beauty—health, energy, self-confidence”—prevailed. “The bad news” is that they all had “only one overriding concern: the shape and weight of their bodies. They all wanted to lose 5–25 pounds, even though most [were] not remotely overweight. They went into great detail about every flaw in their anatomies, and told of the great disgust they felt every time they looked in the mirror.” The “great disgust” they feel comes from learning the rigid conventions of beauty pornography before they learn their own sexual value; in such an atmosphere, eating diseases make perfect sense.

Bruno Bettelheim, a psychologist and educator at the University of Chicago, wrote one of the most perceptive articles about education in the aftermath of Sputnik. He observed that while liberal policymakers urged racial integration they simultaneously favored intellectual segregation. Writing in Commentary in 1958, he said that northern white liberals wanted to obliterate the color line while replacing it with a hierarchical caste system based on intelligence. The movement to the suburbs was one way to ensure that their own children had a leg up on everyone. But gifted programs (and the new Advanced Placement programs in high school) promised middle- and upper-class whites (and some blacks who made it out of poverty) greater access to the highest-quality education. Despite all the Jeffersonian talk about how talented inhered in all classes, the poor were unlikely to benefit from gifted programs or the new curriculum projects. A new caste system was in the making, parodied so brilliantly in Michael Young's 1958 fantasy, The Rise of the Meritocracy. Bettelheim sarcastically asked why elite liberals were so worried. "Have these so-called gifted been winding up in the coal mines, have so few of them managed to enter Harvard, Yale, City College, or the University of Chicago?

The fair awakened America to beauty and as such was a necessary passage that laid the foundation for men like Frank Lloyd Wright and Ludwig Mies van der Rohe. For Burnham personally the fair had been an unqualified triumph. It allowed him to fulfill his pledge to his parents to become the greatest architect in America, for certainly in his day he had become so. During the fair an event occurred whose significance to Burnham was missed by all but his closest friends: Both Harvard and Yale granted him honorary master’s degrees in recognition of his achievement in building the fair. The ceremonies occurred on the same day. He attended Harvard’s. For him the awards were a form of redemption. His past failure to gain admission to both universities—the denial of his “right beginning”—had haunted him throughout his life. Even years after receiving the awards, as he lobbied Harvard to grant provisional admission to his son Daniel, whose own performance on the entry exams was far from stellar, Burnham wrote, “He needs to know that he is a winner, and, as soon as he does, he will show his real quality, as I have been able to do. It is the keenest regret of my life that someone did not follow me up at Cambridge … and let the authorities know what I could do.” Burnham had shown them himself, in Chicago, through the hardest sort of work. He bristled at the persistent belief that John Root deserved most of the credit for the beauty of the fair. “What was done up to the time of his death was the faintest suggestion of a plan,” he said. “The impression concerning his part has been gradually built up by a few people, close friends of his and mostly women, who naturally after the Fair proved beautiful desired to more broadly identify his memory with it.

No nation influenced American thinking more profoundly than Germany, W.E.B. DuBois, Charles Beard, Walter Weyl, Richard Ely, Richard Ely, Nicholas Murray Butler, and countless other founders of modern American liberalism were among the nine thousand Americans who studied in German universities during the nineteenth century. When the American Economic Association was formed, five of the six first officers had studied in Germany. At least twenty of its first twenty-six presidents had as well. In 1906 a professor at Yale polled the top 116 economists and social scientists in America; more than half had studied in Germany for at least a year. By their own testimony, these intellectuals felt "liberated" by the experience of studying in an intellectual environment predicated on the assumption that experts could mold society like clay. No European statesman loomed larger in the minds and hearts of American progressives than Otto von Bismarck. As inconvenient as it may be for those who have been taught "the continuity between Bismarck and Hitler", writes Eric Goldman, Bismarck's Germany was "a catalytic of American progressive thought". Bismarck's "top-down socialism", which delivered the eight-hour workday, healthcare, social insurance, and the like, was the gold standard for enlightened social policy. "Give the working-man the right to work as long as he is healthy; assure him care when he is sick; assure him maintenance when he is old", he famously told the Reichstag in 1862. Bismarck was the original "Third Way" figure who triangulated between both ends of the ideological spectrum. "A government must not waver once it has chosen its course. It must not look to the left or right but go forward", he proclaimed. Teddy Roosevelt's 1912 national Progressive Party platform conspicuously borrowed from the Prussian model. Twenty-five years earlier, the political scientist Woodrow Wilson wrote that Bismarck's welfare state was an "admirable system . . . the most studied and most nearly perfected" in the world.

Bose’s creative use of statistical analysis was reminiscent of Einstein’s youthful enthusiasm for that approach. He not only got Bose’s paper published, he also extended it with three papers of his own. In them, he applied Bose’s counting method, later called “Bose-Einstein statistics,” to actual gas molecules, thus becoming the primary inventor of quantum-statistical mechanics. Bose’s paper dealt with photons, which have no mass. Einstein extended the idea by treating quantum particles with mass as being indistinguishable from one another for statistical purposes in certain cases. “The quanta or molecules are not treated as structures statistically independent of one another,” he wrote.48 The key insight, which Einstein extracted from Bose’s initial paper, has to do with how you calculate the probabilities for each possible state of multiple quantum particles. To use an analogy suggested by the Yale physicist Douglas Stone, imagine how this calculation is done for dice. In calculating the odds that the roll of two dice (A and B) will produce a lucky 7, we treat the possibility that A comes up 4 and B comes up 3 as one outcome, and we treat the possibility that A comes up 3 and B comes up 4 as a different outcome—thus counting each of these combinations as different ways to produce a 7. Einstein realized that the new way of calculating the odds of quantum states involved treating these not as two different possibilities, but only as one. A 4-3 combination was indistinguishable from a 3-4 combination; likewise, a 5-2 combination was indistinguishable from a 2-5. That cuts in half the number of ways two dice can roll a 7. But it does not affect the number of ways they could turn up a 2 or a 12 (using either counting method, there is only one way to roll each of these totals), and it only reduces from five to three the number of ways the two dice could total 6. A few minutes of jotting down possible outcomes shows how this system changes the overall odds of rolling any particular number. The changes wrought by this new calculating method are even greater if we are applying it to dozens of dice. And if we are dealing with billions of particles, the change in probabilities becomes huge.

What would be the natural thing? A man goes to college. He works as he wants to work, he plays as he wants to play, he exercises for the fun of the game, he makes friends where he wants to make them, he is held in by no fear of criticism above, for the class ahead of him has nothing to do with his standing in his own class. Everything he does has the one vital quality: it is spontaneous. That is the flame of youth itself. Now, what really exists?" "...I say our colleges to-day are business colleges—Yale more so, perhaps, because it is more sensitively American. Let's take up any side of our life here. Begin with athletics. What has become of the natural, spontaneous joy of contest? Instead you have one of the most perfectly organized business systems for achieving a required result—success. Football is driving, slavish work; there isn't one man in twenty who gets any real pleasure out of it. Professional baseball is not more rigorously disciplined and driven than our 'amateur' teams. Add the crew and the track. Play, the fun of the thing itself, doesn't exist; and why? Because we have made a business out of it all, and the college is scoured for material, just as drummers are sent out to bring in business. "Take another case. A man has a knack at the banjo or guitar, or has a good voice. What is the spontaneous thing? To meet with other kindred spirits in informal gatherings in one another's rooms or at the fence, according to the whim of the moment. Instead what happens? You have our university musical clubs, thoroughly professional organizations. If you are material, you must get out and begin to work for them—coach with a professional coach, make the Apollo clubs, and, working on, some day in junior year reach the varsity organization and go out on a professional tour. Again an organization conceived on business lines. "The same is true with the competition for our papers: the struggle for existence outside in a business world is not one whit more intense than the struggle to win out in the News or Lit competition. We are like a beef trust, with every by-product organized, down to the last possibility. You come to Yale—what is said to you? 'Be natural, be spontaneous, revel in a certain freedom, enjoy a leisure you'll never get again, browse around, give your imagination a chance, see every one, rub wits with every one, get to know yourself.' "Is that what's said? No. What are you told, instead? 'Here are twenty great machines that need new bolts and wheels. Get out and work. Work harder than the next man, who is going to try to outwork you. And, in order to succeed, work at only one thing. You don't count—everything for the college.' Regan says the colleges don't represent the nation; I say they don't even represent the individual.

Kuna mambo yanatokea hapa ulimwenguni ambayo yanafanya nikiri uwepo wa Mungu kwa asilimia kubwa. Wanasayansi wanasema ulimwengu ulianzishwa na mlipuko wa ‘Big Bang’, uliotokea takribani miaka bilioni 14 iliyopita, kutoka katika kitu kidogo zaidi kuliko ncha ya sindano, lakini hawatuambii nini kilisababisha mlipuko huo utokee au hicho kitu kidogo kuliko ncha ya sindano kilitoka au kilikuwa wapi. Wanaendelea kusema kuwa baada ya ‘Big Bang’ kutakuwepo na ‘Big Crunch’, ambapo ulimwengu utarudia hali yake ya awali ya udogo kuliko ncha ya sindano, na kila kitu kinachoonekana leo ulimwenguni hakitaonekana tena. Hapo sasa ndipo utata unapokuja. Mlipuko wa ‘Big Bang’ ulipotokea ulimwengu ulilipuka na kusambaa pande zote nne za ulimwengu kwa mwendokasi wa zaidi ya kilometa milioni 2 kwa saa, mpaka hivi leo unavyoonekana na bado unaendelea kusambaa. Kutokana na dhana ya ‘Big Crunch’, wanasayansi wanaamini ulimwengu utapanuka ila baadaye utapungua mwendo na utarudi mwanzo kabisa mahali ulipolipukia. Lakini mwaka 1995 wanasayansi hao hao waligundua kitu. Ulimwengu – badala ya kupungua mwendo wa kupanuka kama wanasayansi walivyokuwa wakitabiri – sasa unaongeza mwendo, tena kwa mwendokasi ambao haujawahi kutokea. Hiki ni nini kinachosababisha ulimwengu uongeze mwendokasi kiasi hicho badala ya kuupunguza? Hicho ni nini ambacho ulimwengu unapanukia? Wanasayansi hawana jibu. Wanasingizia kitu kinaitwa ‘dark matter’, maada ambayo haijawahi kuonekana, kwamba ndicho kinachosababisha ulimwengu uongeze mwendokasi kwa kiwango hicho ambacho hakijawahi kutokea; na hicho ambacho ulimwengu unapanukia wanahisi ulimwengu wetu unapanukia katika ulimwengu mwingine, kwa mujibu wa dhana nyingine kabisa iitwayo ‘multiverse’ au ‘meta-universe’. Kuna kitu kinaitwa ‘Higgs boson’ – chembe ndogo inayosemekana kuhusika na uzito (‘mass’) wa chembe ndogo 16 zilizomo ndani ya atomu, kasoro chembe ya mwanga, iliyopotea mara tu baada ya mlipuko wa ulimwengu wa ‘Big Bang’ miaka bilioni 13.7 iliyopita katika kipindi kilichoitwa ‘epoch’ – ambayo ilianza kutafutwa katika maabara za CERN, Uswisi, toka mwaka 1964, maabara ambazo kazi yake kubwa ni kutengeneza mazingira ya mwanzo kabisa ya mlipuko wa ‘Big Bang’, kusudi wanasayansi waone kama wanaweza kubahatisha kuiona na kuidhibiti hiyo bosoni. Bosoni itakapopatikana wanasayansi watajua siri ya ‘dark matter’, watajua jinsi ulimwengu unavyofanya kazi na jinsi ulivyoumbwa na jibu la kitendawili cha ‘Standard Model’ litapatikana. Hiyo ni kazi ngumu. Ndiyo maana ‘Higgs boson’ mwaka 1993 iliitwa ‘The God Particle’. Yaani, wanasayansi wanahisi kuna muujiza wa Kimungu na huenda wasiipate kabisa hiyo bosoni. Wanasema waliipata mwaka 2013. Lakini hiyo waliyoipata bado ina utata. Kutokana na kushindwa huko kwa sayansi na historia, kutokana na kushindwa kwa sayansi kutengeneza binadamu au mnyama, kutokana na miujiza iliyorekodiwa katika vitabu vitakatifu; naamini, Mungu yupo.

Wanasayansi wana uwezo wa kupeleleza hadi kipindi cha karne ya kwanza ambapo Yesu aliishi, alikufa, alifufuka na alipaa kwenda mbinguni, na wana uwezo wa kujua mambo mengi kwa hakika yaliyofanyika katika kipindi hicho na hata katika kipindi cha kabla ya hapo. Kuna miujiza ambayo Yesu aliifanya ambayo haiko ndani ya Biblia. Kwa mfano, Biblia inasema Yesu alizaliwa ndani ya zizi la ng’ombe wakati sayansi inasema alizaliwa nje ya zizi la ng’ombe; na muujiza wa kwanza kuufanya ambao hauko ndani ya Biblia ni kutembea mara tu baada ya kuzaliwa, na watu na ndege wa angani kuganda kabla ya kuzaliwa Masihi na kabla ya wakunga kufika kumsaidia Maria Magdalena kujifungua. Akiwa na umri wa miaka sita, sayansi inasema, Yesu alikuwa akicheza na mtoto mwenzake juu ya paa la nyumba ya jirani na mara Yesu akamsukuma mwenzake kutoka juu hadi chini na mwenzake huyo akafariki papo hapo. Watu walipomsonga sana Yesu kwa kumtuhumu kuwa yeye ndiye aliyesababisha kifo cha mwenzake, na kwamba wangemfungulia mashtaka, Yesu alikataa katakata kuhusika na kifo hicho. Lakini walipozidi kumsonga, aliusogelea mwili wa rafiki yake kisha akamwita na kumwambia asimame. Yule mtoto alisimama! Huo ukawa muujiza mkubwa wa kwanza wa Yesu Kristo, kufufua mtu nje ya maandiko matakatifu. Kuna mifano mingi inayodhihirisha uwepo wa Mungu ambayo wanasayansi hawawezi hata kuipatia majibu. Tukio la Yoshua kusimamisha jua limewashangaza wanasayansi hadi nyakati za leo. Mwanzoni mwa miaka ya 70 wanasayansi walijaribu kurudisha muda nyuma kwa kompyuta kuona kama kweli wangekuta takribani siku moja imepotea kama ilivyorekodiwa katika Biblia. Cha kushangaza, cha kushangaza mno, walikuta saa 23 na dakika 20 zimepotea katika mazingira ambayo hawakuweza na hawataweza kuyaelewa. Walipochunguza vizuri walikuta ni kipindi cha miaka ya 1500 KK (Jumanne tarehe 22 Julai) ambacho ndicho tukio la Yoshua la kusimamisha jua na kusogeza mwezi nyuma digrii 10, ambazo ni sawa na mzunguko wa dakika 40, lilipotokea. Kwa kutumia elimu ya wendo, elimu ya kupanga miaka na matukio ya Kibiblia, dunia iliumbwa Jumapili tarehe 22 Septemba mwaka 4000 KK. Hata hivyo, mahesabu ya kalenda yanaonyesha kuwa Septemba 22 ilikuwa Jumatatu (si Jumapili) na kwamba kosa hilo labda lilisababishwa na siku ya Yoshua iliyopotea. Hayo yote ni kwa mujibu wa Profesa C. A. Totten, wa Chuo Kikuu cha Yale, katika kitabu chake cha ‘Joshua’s Long Day and the Dial of Ahaz: A Scientific Vindication and a Midnight Cry’ kilichochapishwa mwaka 1890. Kama hakuna Mungu iliwezekanaje Yoshua aombe jua lisimame na jua likasimama kweli? Iliwezekanaje Yesu aseme atakufa, atafufuka na atapaa kwenda mbinguni na kweli ikatokea kama alivyosema? Ndani ya Biblia kuna tabiri 333 zilizotabiri maisha yote ya Yesu Kristo hapa duniani na zote zilitimia – bila kupungua hata moja. Utasemaje hapo hakuna Mungu? Mungu yupo, naamini, sijui. Tukio la Yesu kufa, kufufuka na kupaa kwenda mbinguni si la vitabu vitakatifu pekee, hata sayansi inakubaliana na hilo.

Researchers have always known that rhinoviruses survive better at the colder temperatures found in the nose (91.4 to 95 degrees) than at core body temperature (98.6 degrees). In 2015, in a paper published in the prestigious Proceedings of the National Academy of Sciences, researchers at Yale University School of Medicine reported on their investigation of this phenomenon.15 They took airway cells from mice and exposed them to a strain of rhinovirus at lower temperatures and higher temperatures. As expected, rhinovirus couldn’t reproduce at the higher temperatures. Then they found out why. The higher temperatures triggered airway cells to produce an antiviral substance called interferon, which limited the ability of rhinoviruses to replicate.

During Peabody’s last years, the scope of his charity grew dazzling. He endowed a natural history museum at Yale University, an archaeology and ethnology museum at Harvard, and an educational fund for emancipated southern blacks. For this last, he handed over a $1-million batch of defaulted Mississippi and

Their particular ire was directed at David Swensen, the legendary head of the Yale endowment, whose investment returns had, among other things, financed the scholarships of many students. “If we stopped producing fossil fuels today, we would all die,” Swensen had recently said. “We wouldn’t have food. We wouldn’t have transportation. We wouldn’t have air conditioning. We wouldn’t have clothes.” He added, “The real problem is the consumption” and “every one of us is a consumer.” The president of another major university was surprised when told that the financial loss from divesting energy would be greater than the university’s entire budget for undergraduate scholarships.

If I had only one hour to solve a problem, I would spend up to two-thirds of that hour in attempting to define what the problem is.1” UNKNOWN PROFESSOR AT YALE UNIVERSITY

What you believe about climate change doesn’t reflect what you know,” said Dan Kahan, a professor at Yale Law School who studies risk perception. “It expresses who you are." To illustrate this point, Kahan cited the results of yet another survey by the Pew Research Center. This survey was designed to test basic scientific knowledge and it posed questions like “What is the main function of red blood cells?” When respondents were asked what gas “most scientists believe causes temperatures in the atmosphere to rise,” 58 percent chose the correct answer: “carbon dioxide.” There was little difference in the proportion of Democrats and Republicans who gave the right response; among the former it was 56 percent, among the latter 58 percent. (Among Independents, 63 percent chose correctly.) But polls that ask Americans about their own beliefs about global warming show a significant partisan divide; in another Pew survey, 66 percent of Democrats said they believed that human activity was the “main cause” of global warming, while only 24 percent of Republicans did. This suggests there are many Democrats who don’t know what’s causing climate change but still believe humans are responsible for it and many Republicans who do know, yet still deny that humans play a role. And what this shows, according to Kahan, is that people’s views on climate change are shaped less by their knowledge of the science than by their sense of group identity. To break the political logjam, he argues, Americans need to find ways of talking about climate change that don’t require members of one group or the other to renounce their cultural identity. “If you show people there is some way of responding to the problem that’s consistent with who they are, then they’re more likely to see the problem,” Kahan told me. Kari Marie Norgaard is a sociologist at the University of Oregon who has studied how people talk about climate change. She, too, believes there’s a strong cultural component to Americans’ attitudes, but she sees the problem as reflecting the strategies people use to avoid painful subjects. Norgaard argues that it’s difficult even for people who are privately worried about climate change to discuss the issue in public because on the one hand they feel guilty about the situation and on the other they feel helpless to change it. “We have a need to think of ourselves as good people,” she told me. Meanwhile, the very lack of discussion about the issue feeds itself: people feel that if it really were a serious problem, others would be dealing with it: “It’s difficult for people to feel that climate change is really happening in part because we’re embedded in a world where no one else around us is talking about it.” “It becomes a vicious cycle between the political gridlock and the cultural and individual gridlock,” Norgaard went on. What could possibly break this cycle? Norgaard argues that if the nation’s political leaders would candidly discuss the issue “it could be very powerful. It could free up a lot of the hopelessness people feel and allow them to mobilize.” “I think there are probably multiple levels at which we could break this cycle,” she went on. And though, after more than thirty years of ignored warnings, the challenge has grown all the more daunting, she said, “I don’t believe we get to give up.

The mythic journey to the village of the pig people can be compared to the first trip into space and the view of Earth afforded thereby: the space trip does not actually distance us from ourselves as much as the mythic trip does. The journey from human reality to pig reality reprises an ancient 'reversal' in roles, from hunter to hunted, which has been an important wellspring of metaphoric thinking. The universal human value of being able to look back from a different place was noted by Wittgenstein, who also noted the difficulty of doing so - a dilemma of the human consciousness.

When it comes to voter fraud, here are the facts: It’s exceedingly rare. It happens between 0.0003 percent and 0.0025 percent of the time. Out of one billion votes cast from 2000 to 2014, research revealed a paltry thirty-one instances of voters casting fraudulent votes in person. It almost never happens. Most problems with improper voting stem from clerical and computer errors. According to scholars affiliated with Stanford University, the University of Pennsylvania, Harvard University, and Yale University, during the 2012 election cycle, the possibility that a registered voter would commit fraud by voting twice was under 0.02 percent.12 Fraud is more likely to be committed by campaigns engaging in fraudulent voter registrations or fraudulent absentee ballot applications or submissions.13

The Department of Justice was charged with enforcing the 1980 Civil Rights of Institutionalized Persons Act, but did little. Poor enforcement had led to Congressional investigations in 1983 and 1985; in a 1984 issue of the Nebraska Law Review, Robert Dinerstein wrote that "as a result of …its utter failure to enforce CRIPA, The Department of Justice has manifestly failed to extend to institutionalized disabled persons the rights that are properly theirs." John Kip Cornwell, writing in the November 1987 Yale Law Review, leveled similar charges, as did the University of Minnesota's Mary Hayden in 1998, over a decade later. She said the DOJ relied too much on conciliation, showing "solicitousness for the prerogatives of state officials or parents who support institutionalization" rather than for the people who were being kept in the institutions.

Ravi Dhar, professor at Yale University and the director of its Center for Customer Insights, is right when he says, “Most marketers assume that consumers are rational agents who weigh each option carefully considering all possible trade-offs, whereas in practice choices emerge out of intuitive processing that makes some option look more attractive than others.

We read stories and see YouTube videos about people who, distracted by their smartphones, walk into traffic and off piers into the ocean. Perhaps not surprisingly, a report in 2013 found that pedestrian injuries related to cell phone use more than tripled between 2007 and 2010. And in the first six months of 2015, pedestrian fatalities increased 10 percent, the largest spike in four decades, according to the report. A few years ago, the city of New Haven spray-painted 'LOOK UP' in big yellow letters at crosswalks around the Yale University campus (New York City has taken similar measures). Are admission standards lower these days (probably not), or are these young adults forgetting simple survival skills, overpowered by the pull of their phones?

Dr. Paul Drago, MD, approaches medicine with a commitment to excellence. His journey began at Yale University, followed by specialized training at Johns Hopkins and Ohio State. Board-certified in cosmetic surgery, he's a devoted physician focused on anti-aging, weight loss, and ENT allergy care. He blends the latest techniques with attentive listening, prioritizing patient well-being.

In the 1970s a professor at Yale University, Benoit Mandelbrot, developed a way for us to see the underlying structure that makes the world as it is. That structure is made of patterns—and more specifically, patterns within patterns within patterns ... and so on. He called his new way of seeing things fractal geometry, or simply fractals.

The skew toward wealth at the most elite universities is almost inconceivably greater still. At Harvard and Yale, more students come from households in the top 1 percent of the income distribution than from the entire bottom half.

People ask me, "Why do you go to Yale?" and I say, "Why do you stay home?

Online Tech Ed platforms—such as Coursera (Yale and other universities), edX (Harvard and MIT), and Stanford Online—offer nearly one thousand high-quality courses to the general public, and most are entirely free.

In America, news outlets feed audiences a diet of inner-city crime and poverty so out of proportion to the numbers that they distort perceptions of African-Americans and of societal issues as a whole. Little more than one in five African-Americans, 22 percent, are poor, and they make up just over a quarter of poor people in America, at 27 percent. But a 2017 study by Travis Dixon at the University of Illinois found that African-Americans account for 59 percent of the poor people depicted in the news. White families make up two-thirds of America’s poor, at 66 percent, but account for only 17 percent of poor people depicted in the news. These generations-old distortions shape popular sentiment. A political scientist at Yale, Martin Gilens, found in a 1994 study that 55 percent of Americans believed that all poor people in America were black. Thus, a majority have come to see black as a synonym for poor, a stigmatizing distortion in a country that glorifies affluence. Like poverty, crime, too, receives coverage out of proportion to the numbers. Crimes involving a black suspect and a white victim make up 42 percent of the crimes reported on television news even though crimes with white victims and black suspects make up a minority of crimes, at 10 percent, according to the Sentencing Project, an advocate for criminal justice reform.

A few years later, researchers at Yale University School of Medicine quantified this risk. They reviewed the records of 87,290 patients diagnosed with depression or anxiety between 1997 and 2001 and determined those treated with antidepressants converted to bipolar at the rate of 7.7 percent per year, which was three times greater than for those not exposed to the drugs.17 As a result, over longer periods, 20 to 40 percent of all patients initially diagnosed with unipolar depression today eventually convert to bipolar illness.18 Indeed, in a recent survey of members of the Depressive and Manic-Depressive Association, 60 percent of those with a bipolar diagnosis said they had initially fallen ill with major depression and had turned bipolar after exposure to an antidepressant.19 This is data that tells of a process that routinely manufactures bipolar patients. “If you create iatrogenically a bipolar patient,” explained Fred Goodwin, in a 2005 interview in Primary Psychiatry, “that patient is likely to have recurrences of bipolar illness even if the offending antidepressant is discontinued. The evidence shows that once a patient has had a manic episode, he or she is more likely to have another one, even without the antidepressant stimulation.”20 Italy’s Giovanni Fava put it this way: “Antidepressant-induced mania is not simply a temporary and fully reversible phenomenon, but may trigger complex biochemical mechanisms of illness deterioration.”21

Worse, what does the term 'treatment' mean in the context of the war on drugs? It means the naked use of force by doctors. Sally Satel — Yale University psychiatrist, 'drug addiction treatment expert, and the star 'medical' witness for the drug warriors — proudly proclaims: Force is the best medicine.

There was just one problem: Cheney’s background check. Rumsfeld was aware of his protégé’s less-than-stellar academic record. Admitted to Yale on a scholarship, Cheney had distinguished himself as a first-class partier and a fourth-rate student. After three failed semesters, the university told him to take a year off; Cheney went back to Wyoming, where he got a job on a road crew stringing power cables. But upon his return to New Haven, Cheney recalls, “frankly, my attitude really hadn’t changed at all.” After another dismal academic performance, he was told to leave Yale for good. There was worse to

Certain members of anthropology and biology departments in the 1980s and 1990s wondered, What’s with all those women synchronizing their periods when they live together? That must have an evolutionary advantage, right? One ambitious fellow (published by Yale University Press, no less, in 1991) decided this meant that ancient women somehow evolved to go on collective sex strikes by synchronizing their periods, thereby enabling/encouraging men (less distracted by the pressing desire to screw) to go out and hunt and forage. This, the author theorized, was the root of all human culture. In effect, he argues that humans build cool stuff like the Pyramids and rocket ships because women get periods and therefore don’t have sex for a set number of days per month.

Cap Blanc is situated in a small valley, where the slow-running Beune stream meanders from east to west and spreads into iris-filled swamps before joining the Vézère River. From an English botany professor I learned that the valley is unique in Europe because of the exceptional coexistence of Mediterranean, Atlantic, and swamp-type vegetation.

Research from Yale University found that those who read for 30 minutes a day lived on average 23 months longer than those who did not – the opposite of what happens if you spend the same amount of time watching TV.

ON MY KITCHEN wall hang four snapshots of graffiti art I first saw on construction walls as I walked to my teaching job at Yale University years ago. The declaration, “The search for love continues even in the face of great odds,” was painted in bright colors. At the time, recently separated from a partner of almost fifteen years, I was often overwhelmed by grief so profound it seemed as though an immense sea of pain was washing my heart and soul away. Overcome by sensations of being pulled underwater, drowning, I was constantly searching for anchors to keep me afloat, to pull me back safely to the shore. The declaration on the construction walls with its childlike drawing of unidentifiable animals always lifted my spirits. Whenever I passed this site, the affirmation of love’s possibility sprawling across the block gave me hope.

Estradiol—Estradiol is the strongest estrogen; it helps you think clearly. It is produced in the ovaries and has many protective effects, including maintaining bone density, improving growth hormone production and cardiovascular function, keeping your blood from getting “sticky,” supporting cognitive function and mood, assisting in growth hormone release, and improving your lipids profile. Too much estradiol can be associated with estrogen-related cancers, but deficiencies can lead to osteoporosis, heart disease, dementia, and other diseases of aging. Estradiol keeps you looking and feeling young and vibrant. It also provides antiaging protection for the skin. And it even helps prevent weight gain. Researchers at Yale University have found that estradiol suppresses appetite using the same pathways in the brain as leptin, which is one of the hormones that regulate appetite.

Harvard, and most other elite private schools, claim that their admissions are merit-based and need-blind, and that everyone who qualifies will receive enough financial aid to attend. This is bullshit, of course. If your parents went to Harvard (or another Ivy League university, such as Yale, Princeton, etc.) and have donated money, or if your father runs a huge global bank or is prime minister somewhere, your chances are surely somewhat improved. But forget about that—just look at the money and the students. In the 2011 academic year, Harvard’s administration proudly announced that slightly over 60 percent of its undergraduates received some level of financial aid and also stated that no student whose family earned less than $180,000 per year would be required to pay more than 10 percent of their total costs.17 Think about that for a minute. If you’re a Harvard student who receives no financial aid at all, you come from a family that makes much more than $180,000 per year. Let’s say the eligibility cutoff for receiving any financial aid at all is $300,000 (Harvard doesn’t reveal the number). This means that nearly 40 percent of Harvard undergraduates came from families whose income is at the very upper end of the American income distribution. This means that Harvard’s income distribution is probably even more skewed than America’s: in the nation as a whole, in 2010 the top 1 percent of families received about 20 percent of all annual income.

It’s not hard to find an analog in the human world. Consider fast food, for instance. It makes sense—when the kids are starving and you’re driving home after a long day—to stop, just this once, at McDonald’s or Burger King. The meals are inexpensive. It tastes so good. After all, one dose of processed meat, salty fries, and sugary soda poses a relatively small health risk, right? It’s not like you do it all the time. But habits emerge without our permission. Studies indicate that families usually don’t intend to eat fast food on a regular basis. What happens is that a once a month pattern slowly becomes once a week, and then twice a week—as the cues and rewards create a habit—until the kids are consuming an unhealthy amount of hamburgers and fries. When researchers at the University of North Texas and Yale tried to understand why families gradually increased their fast food consumption, they found a series of cues and rewards that most customers never knew were influencing their behaviors. 1.24 They discovered the habit loop.

The interviewer, Jerome Davis, was a former YMCA leader in Russia, a labor activist, and a professor at Yale University’s Divinity School who arrived in the USSR on an American delegation of some twenty self-described progressives.

We were marvelously diverse... and yet we were not: all of us, Sherman included, hailed from the same elite universities- Harvard, Princeton, Stanford, Yale; we all exuded a sense of confident self-satisfaction; and not one of us was either short or overweight.

Consider fast food, for instance. It makes sense—when the kids are starving and you’re driving home after a long day—to stop, just this once, at McDonald’s or Burger King. The meals are inexpensive. It tastes so good. After all, one dose of processed meat, salty fries, and sugary soda poses a relatively small health risk, right? It’s not like you do it all the time. But habits emerge without our permission. Studies indicate that families usually don’t intend to eat fast food on a regular basis. What happens is that a once a month pattern slowly becomes once a week, and then twice a week—as the cues and rewards create a habit—until the kids are consuming an unhealthy amount of hamburgers and fries. When researchers at the University of North Texas and Yale tried to understand why families gradually increased their fast food consumption, they found a series of cues and rewards that most customers never knew were influencing their behaviors.1.24 They discovered the habit loop. Every McDonald’s, for instance, looks the same—the company deliberately tries to standardize stores’ architecture and what employees say to customers, so everything is a consistent cue to trigger eating routines. The foods at some chains are specifically engineered to deliver immediate rewards—the fries, for instance, are designed to begin disintegrating the moment they hit your tongue, in order to deliver a hit of salt and grease as fast as possible, causing your pleasure centers to light up and your brain to lock in the pattern. All the better for tightening the habit loop.1.25 However, even these habits are delicate. When a fast food restaurant closes down, the families that previously ate there will often start having dinner at home, rather than seek out an alternative location. Even small shifts can end the pattern. But since we often don’t recognize these habit loops as they grow, we are blind to our ability to control them. By learning to observe the cues and rewards, though, we can change the routines.

the Olin Foundation underwrote 83 percent of the costs for all Law and Economics programs in American law schools between the years of 1985 and 1989. Overall, it scattered more than $10 million to Harvard, $7 million to Yale and Chicago, and over $2 million to Columbia, Cornell, Georgetown, and the University of Virginia. Miller writes, “John Olin, in fact, was prouder of Law and Economics than any other program he supported.

Mfundishe mtoto wako maadili mema kwa miaka kumi na tatu, katika umri wa miaka kumi na tatu fikra za mtoto huanza kuwa na maono na utambuzi wa vitu mbalimbali na watoto katika umri huo wanao uwezo wa kuchambua dhana kadha wa kadha za kinadharia na hali kadhalika wanao uwezo wa kuchambua nadharia tata zisizokuwa na hakika na hata zile zenye hakika zisizokuwa tata, kabla hujamkabidhi kwa dunia. Ukimkabidhi mtoto wako kwa dunia kabla ya umri wa miaka kumi na tatu, kama vile kumpeleka katika shule ya bweni au kumpeleka akalelewe na watu wengine ambao si wazazi wake, yale ambayo hukumfundisha atafundishwa na ulimwengu. Mpeleke mtoto wako katika shule ya bweni au kuishi na watu wengine akiwa amefundishwa maadili mema. Kinyume cha hapo atafundishwa na shule au watu wengine kwa kudharauliwa, kuchukiwa na kuadabishwa.

But I did it. I imagined myself, muscular, lean and deliciously male, in a suit, holding my completed dissertation. I was accepted to the PhD program in History at Yale University today, as well as starting hormone replacement therapy: subcutaneously-injected testosterone in a solution with cottonseed oil. The universe, fate, or what I chose to call God, has an incredible way of working things out like that. And then I plunged the needle into my skin. I did it with clear intention and the surest, most earnest heart I have ever felt beat inside my chest...I breathed in and exhaled as I pushed the testosterone into my body for the first time. Little pinch. A leap of faith into the rest of my life.

Mother once said I’d marry a quarryman. She looked at me as we washed clothes in the giant steel washtub, two pairs of water-wrinkled hands scrubbing and soaking other people’s laundry. We were elbow-deep in dirty suds and our fingers brushed under the foamy mounds. “Some mistakes are bound to be repeated,” she murmured We lived in Stony Creek, a granite town at a time when granite was going out of fashion. There were only three types of men here: Cottagers, rich, paunchy vacationers who swooped into our little Connecticut town in May and wiled away time on their sailboats through August; townsmen, small-time merchants and business owners who dreamed of becoming Cottagers; and quarrymen, men like my father, who worked with no thought to the future. The quarrymen toiled twelve hours a day, six days a week. They didn’t care that they smelled of granite dust and horses, grease and putty powder. They didn’t care about cleaning the crescents of grime from underneath their fingernails. Even when they heard the foreman’s emergency signal, three sharp shrieks of steam, they scarcely looked up from their work. In the face of a black powder explosion gone awry or the crushing finality of a wrongly cleaved stone, they remained undaunted. I knew why they lived this way. They did it for the granite. Nowhere else on earth did such stone exist—mesmerizing collages of white quartz, pink and gray feldspar, black lodestone, winking glints of mica. Stony Creek granite was so striking, it graced the most majestic of architecture: the Battle Monument at West Point, the Newberry Library in Chicago, the Fulton Building in Pittsburgh, the foundations of the Statue of Liberty and the Brooklyn Bridge. The quarrymen of Stony Creek would wither and fall before the Cottagers, before the townsmen. But the fruits of their labor tethered them to a history that would stand forever. “You’ll marry one, Adele—I’m sure of it. His hands will be tough as buckskin, but you’ll love him regardless,” Mother told me, her breath warm in my ear as the steam of the wastewater rose around us. I didn’t say that she was wrong, that she couldn’t know what would happen. I’d learned that from the quarry. Pa was a stonecutter and he cut the granite according to rift and grain, to what he could feel with his fingertips and see with his eyes. But there were cracks below the surface, cracks that betrayed the careful placement of a chisel and the pounding of a mallet. The most beautiful piece of stone could shatter into a pile of riprap. It all depended on where those cracks teased and wound, on where the stone would fracture when forced apart. “Keep your eyes open, Adele. I don’t know who it will be—a steam driller, boxer, derrickman, powderman? Maybe a stonecutter like your father?” I turned away from her, feigning disinterest. “There’s no predicting, I told her.