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aslow's Characteristics of Self-Actualizers A self-actualizer is a person who is living creatively and fully using his or her potentials. In his studies, Maslow found that self-actualizers share similarities. Whether famous or unknown, educated or not, rich or poor, self-actualizers tend to fit the following profile.[12] Efficient perceptions of reality. Self-actualizers are able to judge situations correctly and honestly. They are very sensitive to the fake and dishonest. Comfortable acceptance of self, others, nature. Self-actualizers accept their own human nature with all its flaws. The shortcomings of others and the contradictions of the human condition are accepted with humor and tolerance. Spontaneity. Maslow's subjects extended their creativity into everyday activities. Actualizers tend to be unusually alive, engaged, and spontaneous. Task centering. Most of Maslow's subjects had a mission to fulfill in life or some task or problem outside of themselves to pursue. Humanitarians such as Albert Schweitzer and Mother Teresa represent this quality. Autonomy. Self-actualizers are free from reliance on external authorities or other people. They tend to be resourceful and independent. Continued freshness of appreciation. The self-actualizer seems to constantly renew appreciation of life's basic goods. A sunset or a flower will be experienced as intensely time after time as it was at first. There is an "innocence of vision", like that of an artist or child. Fellowship with humanity. Maslow's subjects felt a deep identification with others and the human situation in general. Profound interpersonal relationships. The interpersonal relationships of self-actualizer

Fellowship with humanity. Maslow's subjects felt a deep identification with others and the human situation in general. Profound interpersonal relationships. The interpersonal relationships of self-actualizers are marked by deep loving bonds. Comfort with solitude. Despite their satisfying relationships with others, self-actualizing persons value solitude and are comfortable being alone. [13] Non-hostile sense of humor. This refers to the wonderful capacity to laugh at oneself. It also describes the kind of humor a man like Abraham Lincoln had. Lincoln probably never made a joke that hurt anybody. His wry comments were gentle proddings of human shortcomings. Peak experiences. All of Maslow's subjects reported the frequent occurrence of peak experiences (temporary moments of self-actualization). These occasions were marked by feelings of ecstasy, harmony, and deep meaning. Self-actualizers reported feeling at one with the universe, stronger and calmer than ever before, filled with light, beautiful and good, and so forth. In summary, self-actualizers feel safe, not anxious, accepted, loved, loving, and alive. Additionally, Schott discussed in connection with transpersonal business studies.

Broader criticism from within humanistic psychology of the concept of self-actualization includes the danger that 'emphasis on the actualizing tendency...can lead to a highly positive view of the human being but one which is strangely non-relational'.[20] According to Fritz Perls there is also the risk of confusing "self-actualizing and self-image actualizing...the curse of the ideal."[21] By conflating "the virtue of self-actualization and the reality of self-actualization,"[22] the latter becomes merely another measuring rod for the "topdog"

I have received a fair number of letters saying 'I am a self-actualized person'. Maslow said that he must have left something out. Fritz (Perls) put it in. He saw that most people actualized a self-concept. This is not self-actualizing."[24]

Actually, scientists are finding that the ability to detect sarcasm really is useful. For the past 20 years, researchers from linguists to psychologists to neurologists have been studying our ability to perceive snarky remarks and gaining new insights into how the mind works. Studies have shown that exposure to sarcasm enhances creative problem solving, for instance. Children understand and use sarcasm by the time they get to kindergarten. An inability to understand sarcasm may be an early warning sign of brain disease.

23 percent of the time that the phrase “yeah, right” was used, it was uttered sarcastically. Entire phrases have almost lost their literal meanings because they are so frequently said with a sneer. “Big deal,” for example. When’s the last time someone said that to you and meant it sincerely? “My heart bleeds for you” almost always equals “Tell it to someone who cares,” and “Aren’t you special” means you aren’t.

Sarcasm seems to exercise the brain more than sincere statements do. Scientists who have monitored the electrical activity of the brains of test subjects exposed to sarcastic statements have found that brains have to work harder to understand sarcasm. That extra work may make our brains sharper, according to another study. College students in Israel listened to complaints to a cellphone company’s customer service line. The students were better able to solve problems creatively when the complaints were sarcastic as opposed to just plain angry. Sarcasm “appears to stimulate complex thinking and to attenuate the otherwise negative effects of anger,” according to the study authors.

The mental gymnastics needed to perceive sarcasm includes developing a “theory of mind” to see beyond the literal meaning of the words and understand that the speaker may be thinking of something entirely different. A theory of mind allows you to realize that when your brother says “nice job” when you spill the milk, he means just the opposite, the jerk.

Sarcastic statements are sort of a true lie. You’re saying something you don’t literally mean, and the communication works as intended only if your listener gets that you’re insincere. Sarcasm has a two-faced quality: it’s both funny and mean. This dual nature has led to contradictory theories on why we use it.

Most think that phenomena such as political instability should be understood by constructing detailed narratives of what actually happened — always looking for patterns and regularities, but never forgetting that each outbreak emerged from a particular time and place. “We're doing what can be done, as opposed to aspiring after what can't,” says Daniel Szechi, who studies early-modern history at the University of Manchester, UK. “We're just too ignorant” to identify meaningful cycles, he adds.

Goldstone has searched for cliodynamic patterns in past revolutions, and predicts that Egypt will face a few more years of struggle between radicals and moderates and 5–10 years of institution-building before it can regain stability. “It is possible but rare for revolutions to resolve rapidly,” he says. “Average time to build a new state is around a dozen years, and many take longer.”

it seems that indicators of corruption increase and political cooperation unravels when a period of instability or violence is imminent.

they call the secular cycle, extends over two to three centuries. It starts with a relatively egalitarian society, in which supply and demand for labour roughly balance out. In time, the population grows, labour supply outstrips demand, elites form and the living standards of the poorest fall. At a certain point, the society becomes top-heavy with elites, who start fighting for power. Political instability ensues and leads to collapse, and the cycle begins again.

What is different is the scale — Turchin and his colleagues are systematically collecting historical data that span centuries or even millennia — and the mathematical analysis of how the variables interact.

when it comes to predicting unique events such as the Industrial Revolution, or the biography of a specific individual such as Benjamin Franklin, he says, the conventional historian's approach of assembling a narrative based on evidence is still best.

“You certainly can't predict when a plane is going to crash, but engineers recover the black box. They study it carefully, they find out why the plane crashed, and that's why so many fewer planes crash today than used to.”

“We can tell you in great detail what the grain prices were in a few towns in southern England in the Middle Ages,” he says. “But we can't tell you how most ordinary people lived their lives.”

Turchin's approach by throwing light on the immediate triggers of political violence. He argues3, for example, that for such violence to happen, individuals must begin to identify strongly with a political group. One powerful way for groups to cement that identification is through rituals, especially frightening, painful or otherwise emotional ones that create a body of vivid, shared memories. “People form the impression that the most profound insights they have into their own personal history are shared by other people,”

Elites have been known to give power back to the majority, he says, but only under duress, to help restore order after a period of turmoil. “I'm not afraid of uprisings,” he says. “That's why we are where we are.”

Normally, when adenosine levels reach a certain point in your brain and spinal cord, your body will start nudging you toward sleep, or at least taking it easy. There are actually a few different adenosine receptors throughout the body, but the one caffeine seems to interact with most directly is the A1 receptor.

it functions as a supremely talented adenosine impersonator. It heads right for the adenosine receptors in your system and, because of its similarities to adenosine, it's accepted by your body as the real thing and gets into the receptors.

caffeine actually binds to those receptors in efficient fashion, but doesn't activate them—they're plugged up by caffeine's unique shape and chemical makeup. With those receptors blocked, the brain's own stimulants, dopamine and glutamate, can do their work more freely—"Like taking the chaperones out of a high school dance,"

caffeine very clearly doesn't press the "gas" on your brain, and that it only blocks a "primary" brake. There are other compounds and receptors that have an effect on what your energy levels feel like—GABA, for example—but caffeine is a crude way of preventing your brain from bringing things to a halt. "You can," Braun writes, "get wired only to the extent that your natural excitatory neurotransmitters support it." In other words, you can't use caffeine to completely wipe out an entire week's worth of very late nights of studying, but you can use it to make yourself feel less bogged down by sleepy feelings in the morning.

What's important to take away is that caffeine is not as simple in effect as a direct stimulant, such as amphet

amines or cocaine; its effect on your alertness is far more subtle.

The general consensus on caffeine studies shows that it can enhance work output, but mainly in certain types of work. For tired people who are doing work that's relatively straightforward, that doesn't require lots of subtle or abstract thinking, coffee has been shown to help increase output and quality. Caffeine has also been seen to improve memory creation and retention when it comes to "declarative memory," the kind students use to remember lists or answers to exam questions.

The effectiveness of caffeine varies significantly from person to person, due to genetics and other factors in play. The average half-life of caffeine—that is, how long it takes for half of an ingested dose to wear off—is about five to six hours in a human body. Women taking oral birth control require about twice as long to process caffeine. Women between the ovulation and beginning of menstruation see a similar, if less severe, extended half-life. For regular smokers, caffeine takes half as long to process—which, in some ways, explains why smokers often drink more coffee and feel more agitated and anxious, because they're unaware of how their bodies work without cigarettes.

regular caffeine use has also been shown to decrease receptors for norepinephrine, a hormone akin to adrenaline, along with serotonin, a mood enhancer. At the same time, your body can see a 65 percent increase in receptors for GABA, a compound that does many things, including regulate muscle tone and neuron firing. Some studies have also seen changes in different adenosine receptors when caffeine becomes a regular thing.

A 1995 study suggests that humans become tolerant to their daily dose of caffeine—whether a single soda or a serious espresso habit—somewhere between a week and 12 days. And that tolerance is pretty strong.

You start to feel caffeine withdrawal very quickly, anywhere from 12 to 24 hours after your last use. That's a big part of why that first cup or can in the morning is so important—it's staving off the early effects of withdrawal. The reasons for the withdrawal are the same as with any substance dependency: your brain was used to operating one way with caffeine, and now it's suddenly working under completely different circumstances, but all those receptor changes are still in place. Headaches are the nearly universal effect of cutting off caffeine, but depression, fatigue, lethargy, irritability, nausea, and vomiting can be part of your cut-off, too, along with more specific issues, like eye muscle spasms. Generally, though, you'll be over it in around 10 days—again, depending on your own physiology and other factors.

Beyond the equivalent of four cups of coffee in your system at once, caffeine isn't giving you much more boost—in fact, at around the ten-cup level, you're probably less alert than non-drinkers.

Planet "Planet" (Natural capital) refers to sustainable environmental practices. Generally, sustainability reporting metrics are better quantified and standardized for environmental issues than for social ones. A number of respected reporting institutes and registries exist including the Global Reporting Initiative, CERES Community Environment Park, Institute 4 Sustainability and others. [edit]

In terms of a long-term investment proposition, socially responsible investment (SRI) funds are one of the fastest growing prospects in the City of London. This is important not only because blue chip stock valuation is biased two-thirds towards long-term prospect, but also because the City of London is home to many of the world’s largest institutional funds. The City is now managing institutional SRI assets, for the UK market alone, of around $1trillion and it continues to grow fast. When Friends Provident launched the first UK ethical unit trust 'Stewardship Fund' in 1984, city analysts predicted that consumer SRI funds in the UK would eventually (within 20 years) reach a maximum size of £2 million. By 2001, consumer SRI funds had reached to over £4 billion and over £6 billion in 2005 – 3,000 times the original estimate.

. This increased awareness has promoted SRI and ethical activity amongst consumers, spurring the success of ethical corporations, such as the Co-operative Bank and the popularity of fair trade and organic products.

When Pat gets old he can retire comfortably and leave his widow comfortable as well, again was this because of savings, no; Pat got a company pension (inflation adjusted) and health care for the rest of his life with right of survivorship. All of this sounds great, but it wasn’t real; it was all a result of America ability to overcharge the world for capital goods; the costs of all these benefits were passed on to the rest of the world in higher priced capital good and dollar inflation. These programs allowed people to live middle class lives they never earned and could never keep (absent the programs). In fact, by 1970 it cost an American producer more in labor cost per ton of steel than what he could get for it on the world market. The fantasy world America has built post-World War 2 has been falling apart since the 1980s and the last leg, the dollars reserve currency status, is about to go. The disappearance of the American Dream is simply America reverting back to where its populations core values and behavior patterns would naturally take it.

The American Dream is rapidly fading because it was never real or at least never genuinely earned by Americans. When I speak of the “Middle Class”, I don’t simply mean possessing a middle class income, but rather having middle class patterns of behavior and world views. To be middle class is to be future time preference oriented; to accept short term pain for long term gain; to always be looking to get ahead and to plan ahead. Simply put, to be middle class is to consume less than what you produce, reinvesting the excess to produce more in the future.

America was the only large industrial power left standing after World War 2 and because it could charge the rest of the world what it wanted for capital goods, it could extract “rents” to support the fantasy of the American Dream. Consider the 1950s, the beginning of universal White middle-classdom and take a typical Irish guy; Pat. Pat grew up in an ethnic Irish slum like his father and grandfather, but he now can afford to buy a house; is it because he diligently saved his money and stayed focused, no; it is because he can get a VA loan or an FHA loan with no money down and easy payments. Pat dropped out of school at 16 and is not too interested in expanding his skills, is he on the streets, no; because of unions he can get an assembly line job. Moreover, because the NLR act effectively unionized every major industrial company and industry, Pat can look forward to annual raises (regardless of productivity) for his entire working life. When his children are old enough, Pat can afford to send them to college, is it because he saved before each child was born and spaced his children accordingly, no; they can get government loans , grants, and go to a subsides state college. When Pats parents get old they are not a burden, is it because they learned middleclass values and started to save, no; his parents rely on social security and Medicare (after 1965).

Europe is on the verge of a complete and total economic collapse...why?...because for decades their government has used force to take money from those who work hard and then give that money to those who don't work hard.

The capitalist equivalent of a socialist revolution is a Great Depression that wipes out the value of the paper assets the wealthy had accumulated, leaving the government to reallocate the real assets more equally. We almost had this happen in 2008, but the 1 percent blackmailed the rest with fear of collateral damage.

This video, which comes with dramatic music in all the right places, is, to use a much overused word, but I'll use it anyway..."awesome":

there is no "universal moral law," only the sense of responsibility (goodness, mercy, charity) that the Other, in a state of vulnerability, calls forth. The proximity of the Other is an important part of Levinas's concept: the face of the Other is what compels the response.

Appiah has implied that democracy is a pre-requisite for cosmopolitan intervention in developing nations (Kindness to Strangers 169).[17] Cosmopolitanism, in these instances, appears to be a new form of colonization: the powerful exploit the weak and the weak eventually fight back.[citation needed]

A further state of cosmopolitanism occurred after the Second World War. As a reaction to the Holocaust and the other massacres, the concept of crimes against humanity became a generally-accepted category in international law. This clearly shows the appearance and acceptance of a notion of individual responsibility that is considered to exist toward all of humankind.[8]

For Derrida, the foundation of ethics is hospitality, the readiness and the inclination to welcome the Other into one's home. Ethics, he claims, is hospitality. Pure, unconditional hospitality is a desire that underscores the conditional hospitality necessary in our relationships with others.

Some philosophers and scholars argue that the objective and subjective conditions arising in today's unique historical moment, an emerging planetary phase of civilization, creates a latent potential for the emergence of a cosmopolitan identity as global citizens and possible formation of a global citizens movement.[10]

Jesús Mosterín analyzes how the world political system should be organized in order to maximize individual freedom and individual opportunity. Rejecting as muddled the metaphysical notion of free will, he focuses on political freedom, the absence of coercion or interference by others in personal decisions. Because of the tendencies to violence and aggression that lurk in human nature, some constraint on freedom is necessary for peaceful and fruitful social interaction, but the more freedom we enjoy, the better.[18]

He proposes a world without sovereign nation-states, territorially organized in small autonomous but not-sovereign cantonal polities, complemented by strong world organizations.[19] He emphasizes the difference between international institutions, led by representatives of the national governments, and world or universal institutions, with clearly defined aims served by directors selected by their personal qualifications, independently of any national bias or proportion.

A number of philosophers, including Emmanuel Levinas, have introduced the concept of the "Other". For Levinas, the Other is given context in ethics and responsibility; we should think of the Other as anyone and everyone outside ourselves.

The formation of a global citizens movement would lead to the establishment of democratic global institutions, creating the space for global political discourse and decisions, would in turn reinforce the notion of citizenship at a global level. Nested structures of governance balancing the principles of irreducibility (i.e., the notion that certain problems can only be addressed at the global level, such as global warming) and subsidiarity (i.e., the notion that decisions should be made at as local a level possible) would thus form the basis for a cosmopolitan political order.[22]

Art Deco is a cosmopolitan modernist art form that fuses artistic themes from classical civilization, medieval civilization, and modern civilization. In architecture it represents the fusing of neoclassical architecture based on Greco-Roman classical architecture, medieval architecture including Gothic cathedrals, and futurist architecture; examples of this fusion in Art Deco architecture include the Chrysler Building in New York City.