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Javier E

Slacktivism for everyone: How keyboard activism is affecting social movements - Salon.com - 1 views

www.salon.com/...cting-social-movements_partner

activism flash activism online campaign movement politics

shared by Javier E on 25 Dec 16 - No Cached
  • Social movement scholars have known for decades that most people, even if they agree with an idea, don’t take action to support it. For most people upset by a policy decision or a disturbing news event, the default is not to protest in the streets, but rather to watch others as they do. Getting to the point where someone acts as part of a group is a milestone in itself.
  • Decades of research show that people will be more willing to engage in activism that is easy, and less costly – emotionally, physically, or financially. For example, more than a million people used social media to “check in” at the Standing Rock Reservation, center of the Dakota Access Pipeline protests. Far fewer people – just a few thousand – have traveled to the North Dakota camps to brave the arriving winter weather and risk arrest.
  • Once people are primed to act, it’s important not to discourage them from taking that step, however small. Preliminary findings from my team’s current research suggest that people just beginning to explore activism can be disheartened by bring criticized for doing something wrong.
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  • Shaming them for making “small change” is a way to reduce numbers of protesters, not to increase them. Shaming can also create a legacy of political inactivity: Turning kids off from involvement now could encourage decades of disengagement.
  • “Flash activism,” the label I prefer for online protest forms such as online petition, can be effective at influencing targets in specific circumstances
  • Numbers matter. Whether you are a high school coach, Bank of America, the Obama administration or a local council member, an overwhelming flood of signatures, emails and phone calls can be quite persuasive
  • Online protest is easy, nearly cost-free in democratic nations, and can help drive positive social change. In addition, flash activism can help build stronger movements in the future. If current activists view online support as an asset, rather than with resentment because it is different from “traditional” methods, they can mobilize vast numbers of people.
  • People who participate in one online action may join future efforts, or even broaden their involvement in activism. For example, kids who engage in politics online often do other political activities as well.
  • Critics often worry that valuing flash activism will “water down” the meaning of activism. But that misses the point and is counterproductive. The goal of activism is social change, not nostalgia or activism for activism’s sake. Most people who participate in flash activism would not have done more – rather, they would have done nothing at all.
  • Scholars and advocates alike should stop asking if flash activism matters. We should also stop assuming that offline protest always succeeds. Instead, we should seek out the best ways to achieve specific goals. Sometimes the answer will be an online petition, sometimes it will be civil disobedience and sometimes it will be both – or something else entirely.
  • The real key for grassroots social change is to engage as many people as possible. That will require flexibility on how engagement occurs. If people want larger and more effective social movements, they should be working to find ways to include everyone who will do anything, not upholding an artificial standard of who is a “real activist” and who is not.
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

DIIGO_FILE_HOME/7ui9/3fb0b43be56b260e2a28c47e9e49819f

philosophy religion mythology social science history lifelong learning

shared by Javier E on 22 Feb 19 - No Cached
  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
anonymous

Everything is bigger in Texas -- but these recent rainfall totals are super-sized - CNN - 0 views

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  • Victoria, Texas, received 20.28 inches of rain during the month of May, eclipsing the previous record of 14.66 inches in 1993. Nearly 14 inches of rain was measured in Houston between May 11th and June 3rd, marking the second wettest period on record for the city. Preliminary numbers also indicate Port Arthur had its wettest May on record at 15.55 inches.
  • These record setting rainfall observations have left the soil saturated and river levels high, meaning any additional precipitation could trigger flash flooding
  • Texas Governor Greg Abbott activated resources to respond to the anticipated heavy rain and flooding, according to a press release from his office on Friday. This includes boat squads, search and rescue boat teams, helicopters with hoist capability and high-profile vehicles.
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  • Heavy precipitation will also revisit much of coastal Louisiana this weekend as recent weather model trends have shifted the axis of heaviest rainfall slightly eastward.
  • Like Texas, this is also an area hit hard by recent rain and flooding and can't seem to catch a break from the rough weather. Between May 16-22, Lake Charles, Louisiana reported over 21 inches of precipitation, while Baton Rouge saw a staggering 15 inches during the same period. This amount of rain turned streets into rivers, quickly inundating vehicles with water.
  • Currently, the low pressure responsible for the inevitable soaking is churning over southern Texas. It is perfectly positioned to utilize the warm ocean waters of the Gulf of Mexico, helping to feed bands of rain into the coast.
lindsayweber1

Pound Slides at Much as 1.6% as May Reported to Seek Hard Brexit - Bloomberg - 0 views

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  • The pound slid below $1.20 for the first time since October’s flash crash, after reports that U.K. Prime Minister Theresa May will signal plans to quit the European Union’s single market to regain control of Britain’s borders and laws.
  • “Even if the pound recovers somewhat in London, it seems as though the realities of a hard Brexit are still not fully priced in,”
  • May’s speech isn’t the only approaching Brexit milestone. The Supreme Court is set to rule this month whether May or Parliament carries the power to invoke the exit, although few see the process being derailed either way.
Javier E

Japanese Culture: 4th Edition (Updated and Expanded) (Kindle version) (Studies of the W... - 0 views

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japan culture language values book notes

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  • It is fitting that Japan’s earliest remaining works, composed at a time when the country was so strongly under the civilizing influence of China, should be of a historical character. In the Confucian tradition, the writing of history has always been held in the highest esteem, since Confucianists believe that the lessons of the past provide the best guide for ethical rule in the present and future. In contrast to the Indians, who have always been absorbed with metaphysical and religious speculation and scarcely at all with history, the Chinese are among the world’s greatest record-keepers.
  • he wrote that it is precisely because life and nature are changeable and uncertain that things have the power to move us.
  • The turbulent centuries of the medieval age produced many new cultural pursuits that catered to the tastes of various classes of society, including warriors, merchants, and even peasants. Yet, coloring nearly all these pursuits was miyabi, reflected in a fundamental preference on the part of the Japanese for the elegant, the restrained, and the subtly suggestive.
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  • “Nothing in the West can compare with the role which aesthetics has played in Japanese life and history since the Heian period”; and “the miyabi spirit of refined sensibility is still very much in evidence” in modern aesthetic criticism.9
  • there has run through history the idea that the Japanese are, in terms of their original nature (that is, their nature before the introduction from the outside of such systems of thought and religion as Confucianism and Buddhism), essentially an emotional people. And in stressing the emotional side of human nature, the Japanese have always assigned high value to sincerity (makoto) as the ethic of the emotions.
  • If the life of the emotions thus had an ethic in makoto, the evolution of mono no aware in the Heian period provided it also with an aesthetic.
  • Tsurayuki said, in effect, that people are emotional entities and will intuitively and spontaneously respond in song and verse when they perceive things and are moved. The most basic sense of mono no aware is the capacity to be moved by things, whether they are the beauties of nature or the feelings of people,
  • One of the finest artistic achievements of the middle and late Heian period was the evolution of a native style of essentially secular painting that reached its apex in the narrative picture scrolls of the twelfth century. The products of this style of painting are called “Yamato [that is, Japanese] pictures” to distinguish them from works categorized as “Chinese pictures.”
  • The Fujiwara epoch, in literature as well as the visual arts, was soft, approachable, and “feminine.” By contrast, the earlier Jōgan epoch had been forbidding, secretive (esoteric), and “masculine.”
  • Despite the apparent lust of the samurai for armed combat and martial renown, much romanticized in later centuries, the underlying tone of the medieval age in Japan was from the beginning somber, pessimistic, and despairing. In The Tale of Genji the mood shifted from satisfaction with the perfections of Heian courtier society to uncertainty about this life and a craving for salvation in the next.
  • Despite political woes and territorial losses, the Sung was a time of great advancement in Chinese civilization. Some scholars, impressed by the extensive growth in cities, commerce, maritime trade, and governmental bureaucratization in the late T’ang and Sung, have even asserted that this was the age when China entered its “early modern” phase. The Sung was also a brilliant period culturally.
  • the fortuitous combination of desire on the part of the Sung to increase its foreign trade with Japan and the vigorous initiative taken in maritime activity by the Taira greatly speeded the process of transmission.
  • The Sung period in China, on the other hand, was an exceptional age for scholarship, most notably perhaps in history and in the compilation of encyclopedias and catalogs of art works. This scholarly activity was greatly facilitated by the development of printing, invented by the Chinese several centuries earlier.
  • In addition to reviving interest in Japanese poetry, the use of kana also made possible the evolution of a native prose literature.
  • peasantry, who formed the nucleus of what came to be known as the True Sect of Pure Land Buddhism. Through the centuries, this sect has attracted one of the largest followings among the Japanese, and its founder, Shinran, has been canonized as one of his country’s most original religious thinkers.
  • True genre art, picturing all classes at work and play, did not appear in Japan until the sixteenth century. The oldest extant genre painting of the sixteenth century is a work, dating from about 1525, called “Views Inside and Outside Kyoto” (rakuchū-rakugai zu).
  • the aesthetic principles that were largely to dictate the tastes of the medieval era. We have just remarked the use of sabi. Another major term of the new medieval aesthetics was yūgen, which can be translated as “mystery and depth.” Let
  • One of the basic values in the Japanese aesthetic tradition—along with such things as perishability, naturalness, and simplicity—is suggestion. The Japanese have from earliest times shown a distinct preference for the subtleties of suggestion, intimation, and nuance, and have characteristically sought to achieve artistic effect by means of “resonances” (yojō).
  • Amidism was not established as a separate sect until the time of the evangelist Hōnen (1133–1212).
  • But even in Chōmei we can observe a tendency to transform what is supposed to be a mean hovel into something of beauty based on an aesthetic taste for “deprivation” (to be discussed later in this chapter) that evolved during medieval times.
  • Apart from the proponents of Pure Land Buddhism, the person who most forcefully propagated the idea of universal salvation through faith was Nichiren (1222–82).
  • Nichiren held that ultimate religious truth lay solely in the Lotus Sutra, the basic text of the Greater Vehicle of Buddhism in which Gautama had revealed that all beings possess the potentiality for buddhahood.
  • At the time of its founding in Japan by Saichō in the early ninth century, the Tendai sect had been based primarily on the Lotus Sutra; but, in the intervening centuries, Tendai had deviated from the Sutra’s teachings and had even spawned new sects, like those of Pure Land Buddhism, that encouraged practices entirely at variance with these teachings.
  • Declaring himself “the pillar of Japan, the eye of the nation, and the vessel of the country,”14 Nichiren seems even to have equated himself with Japan and its fate.
  • The kōan is especially favored by what the Japanese call the Rinzai sect of Zen, which is also known as the school of “sudden enlightenment” because of its belief that satori, if it is attained, will come to the individual in an instantaneous flash of insight or awareness. The other major sect of Zen, Sōtō, rejects this idea of sudden enlightenment and instead holds that satori is a gradual process to be attained primarily through seated meditation.
  • Fought largely in Kyoto and its environs, the Ōnin War dragged on for more than ten years, and after the last armies withdrew in 1477 the once lovely capital lay in ruins. There was no clear-cut victor in the Ōnin War. The daimyos had simply fought themselves into exhaustion,
  • Yoshimasa was perhaps even more noteworthy as a patron of the arts than his grandfather, Yoshimitsu. In any case, his name is just as inseparably linked with the flourishing of culture in the Higashiyama epoch (usually taken to mean approximately the last half of the fifteenth century) as Yoshimitsu’s is with that of Kitayama.
  • The tea room, as a variant of the shoin room, evolved primarily in the sixteenth century.
  • Shukō’s admonition about taking care to “harmonize Japanese and Chinese tastes” has traditionally been taken to mean that he stood, in the late fifteenth century, at a point of transition from the elegant and “aristocratic” kind of Higashiyama chanoyu just described, which featured imported Chinese articles, to a new, Japanese form of the ceremony that used native ceramics,
  • the new kind of tea ceremony originated by Shukō is called wabicha, or “tea based on wabi.” Developed primarily by Shukō’s successors during the sixteenth century, wabicha is a subject for the next chapter.
  • The Japanese, on the other hand, have never dealt with nature in their art in the universalistic sense of trying to discern any grand order or structure; much less have they tried to associate the ideal of order in human society with the harmonies of nature. Rather,
  • The Chinese Sung-style master may have admired a mountain, for example, for its enduring, fixed quality, but the typical Japanese artist (of the fifteenth century or any other age) has been more interested in a mountain for its changing aspects:
  • Zen culture of Muromachi Japan was essentially a secular culture. This seems to be strong evidence, in fact, of the degree to which medieval Zen had become secularized: its view of nature was pantheistic and its concern with man was largely psychological.
  • Nobunaga’s castle at Azuchi and Hideyoshi’s at Momoyama have given their names to the cultural epoch of the age of unification. The designation of this epoch as Azuchi-Momoyama (or, for the sake of convenience, simply Momoyama) is quite appropriate in view of the significance of castles—as represented by these two historically famous structures—in the general progress, cultural and otherwise, of these exciting years.
  • Along with architecture, painting was the art that most fully captured the vigorous and expansive spirit of the Momoyama epoch of domestic culture during the age of unification. It was a time when many styles of painting and groups of painters flourished. Of the latter, by far the best known and most successful were the Kanō,
  • Motonobu also made free use of the colorful Yamato style of native art that had evolved during the Heian period and had reached its pinnacle in the great narrative picture scrolls of the twelfth and thirteenth centuries.
  • what screen painting really called for was color, and it was this that the Kanō artists, drawing on the native Yamato tradition, added to their work with great gusto during the Momoyama epoch. The color that these artists particularly favored was gold, and compositions done in ink and rich pigments on gold-leaf backgrounds became the most characteristic works of Momoyama art.
  • there could hardly be a more striking contrast between the spirits of two ages than the one reflected in the transition from the subdued monochromatic art of Japan’s medieval era to the blazing use of color by Momoyama artists, who stood on the threshold of early modern times.
  • aware, which, as we saw in Chapter 3, connotes the capacity to be moved by things. In the period of the Shinkokinshū, when Saigyō lived, this sentiment was particularly linked with the aesthetic of sabi or “loneliness” (and, by association, sadness). The human condition was essentially one of loneliness;
  • During the sixteenth century the ceremony was further developed as wabicha, or tea (cha) based on the aesthetic of wabi. Haga Kōshirō defines wabi as comprising three kinds of beauty: a simple, unpretentious beauty; an imperfect, irregular beauty; and an austere, stark beauty.
  • The alternate attendance system also had important consequences in the cultural realm, contributing to the development for the first time of a truly national culture. Thus, for example, the daimyos and their followers from throughout the country who regularly visited Edo were the disseminators of what became a national dialect or “lingua franca” and, ultimately, the standard language of modern Japan.
  • They also fostered the spread of customs, rules of etiquette, standards of taste, fashions, and the like that gave to Japanese everywhere a common lifestyle.
  • “[Tokugawa-period] statesmen thought highly of agriculture, but not of agriculturalists.”6 The life of the average peasant was one of much toil and little joy. Organized into villages that were largely self-governing, the peasants were obliged to render a substantial portion of their farming yields—on average, perhaps 50 percent or more—to the samurai, who provided few services in return. The resentment of peasants toward samurai grew steadily throughout the Tokugawa period and was manifested in countless peasant rebellions
  • Although in the long run the seclusion policy undeniably limited the economic growth of Tokugawa Japan by its severe restrictions both on foreign trade and on the inflow of technology from overseas, it also ensured a lasting peace that made possible a great upsurge in the domestic economy, especially during the first century of shogunate rule.
  • Both samurai and peasants were dependent almost solely on income from agriculture and constantly suffered declines in real income as the result of endemic inflation; only the townsmen, who as commercialists could adjust to price fluctuations, were in a position to profit significantly from the economic growth of the age.
  • We should not be surprised, therefore, to find this class giving rise to a lively and exuberant culture that reached its finest flowering in the Genroku epoch at the end of the seventeenth and the beginning of the eighteenth centuries. The mainstays of Genroku culture were the theatre, painting (chiefly in the form of the woodblock print), and prose fiction,
  • The Japanese had, of course, absorbed Confucian thinking from the earliest centuries of contact with China, but for more than a millennium Buddhism had drawn most of their intellectual attention. Not until the Tokugawa period did they come to study Confucianism with any great zeal.
  • One of the most conspicuous features of the transition from medieval to early modern times in Japan was the precipitous decline in the vigor of Buddhism and the rise of a secular spirit.
  • The military potential and much of the remaining landed wealth of the medieval Buddhist sects had been destroyed during the advance toward unification in the late sixteenth century. And although Buddhism remained very much part of the daily lives of the people, it not only ceased to hold appeal for many Japanese intellectuals but indeed even drew the outright scorn and enmity of some.
  • it was the Buddhist church—and especially the Zen sect—that paved the way for the upsurge in Confucian studies during Tokugawa times. Japanese Zen priests had from at least the fourteenth century on assiduously investigated the tenets of Sung Neo-Confucianism, and in ensuing centuries had produced a corpus of research upon which the Neo-Confucian scholarship of the Tokugawa period was ultimately built.
  • Yamaga Sokō is generally credited as the formulator of the code of bushidō, or the “way of the warrior.”4 Certainly he was a pioneer in analyzing the role of the samurai as a member of a true ruling elite and not simply as a rough, and frequently illiterate, participant in the endless civil struggles of the medieval age.
  • The fundamental purpose of Neo-Confucian practice is to calm one’s turbid ki to allow one’s nature (ri) to shine forth. The person who achieves this purpose becomes a sage, his ri seen as one with the universal principle, known as the “supreme ultimate” (taikyoku), that governs all things.
  • Neo-Confucianism proposed two main courses to clarify ri, one objective and the other subjective.7 The objective course was through the acquisition of knowledge by means of the “investigation of things,” a phrase taken by Chu Hsi from the Chinese classic The Great Learning (Ta hsüeh). At the heart of things to investigate was history,
  • Quite apart from any practical guidance to good rulership it may have provided, this Neo-Confucian stress on historical research proved to be a tremendous spur to scholarship and learning in general during the Tokugawa period;8 and, as we will see in the next chapter, it also facilitated the development of other, heterodox lines of intellectual inquiry.
  • the subjective course appeared to have been taken almost directly from Buddhism, and in particular Zen. It was the course of “preserving one’s heart by holding fast to seriousness,” which called for the clarification of ri by means remarkably similar to Zen meditation.
  • The calendrical era of Genro ku lasted from 1688 until 1703, but the Genroku cultural epoch is usually taken to mean the span of approximately a half-century from, say, 1675 until 1725. Setting the stage for this rise of a townsman-oriented culture was nearly a century of peace and steady commercial growth.
  • places of diversion and assignation, these quarters were the famous “floating worlds” (ukiyo) of Tokugawa fact and legend. Ukiyo, although used specifically from about this time to designate such demimondes, meant in the broadest sense the insubstantial and ever-changing existence in which man is enmeshed.
  • ukiyo15 always carried the connotation that life is fundamentally sad; but, in Genroku times, the term was more commonly taken to mean a world that was pleasurable precisely because it was constantly changing, exciting, and up-to-date.
  • the Tokugawa period was not at all like the humanism that emerged in the West from the Renaissance on. Whereas modern Western humanism became absorbed with people as individuals, with all their personal peculiarities, feelings, and ways, Japanese humanism of the Tokugawa period scarcely conceived of the existence of true individuals at all; rather, it focused on “the people” and regarded them as comprising essentially types, such as samurai, farmers, and courtesans.
  • there is little in the literature as a whole of that quality—character development—that is probably the single most important feature of the modern Western novel.
  • Although shogunate authorities and Tokugawa-period intellectuals in general had relatively little interest in the purely metaphysical side of Chu Hsi’s teachings, they found his philosophy to be enormously useful in justifying or ideologically legitimizing the feudal structure of state and society that had emerged in Japan by the seventeenth century.
  • With its radical advocacy of violent irrationality—to the point of psychosis—Hagakure has shocked many people. But during Japan’s militarist years of the 1930s and World War II, soldiers and others hailed it as something of a bible of samurai behavior, and the postwar nationalist writer Mishima Yukio was even inspired to write a book in praise of its values.
  • It is significant that many of the leading prose writers, poets, and critics of the most prominent journal of Japanese romanticism, Bungakukai (The Literary World, published from 1893 until 1898), were either converts to or strongly influenced by Protestant Christianity, the only creed in late Meiji Japan that gave primacy to the freedom and spiritual independence of the individual. The absolutism embodied in the Meiji Constitution demanded strict subordination of the interests of the individual to those of the state;
  • The feeling of frustration engendered by a society that placed such preponderant stress upon obedience to the group, especially in the form of filial piety toward one’s parents and loyalty to the state, no doubt accounts for much of the sense of alienation observable in the works of so many modern Japanese writers.
  • These writers have been absorbed to an unusual degree with the individual, the world of his personal psychology, and his essential loneliness. In line with this preoccupation, novelists have perennially turned to the diary-like, confessional tale—the so-called I-novel—as their preferred medium of expression.
  • In intellectual and emotional terms, the military came increasingly to be viewed as the highest repository of the traditional Japanese spirit that was the sole hope for unifying the nation to act in a time of dire emergency.
  • The enemy that had led the people astray was identified as those sociopolitical doctrines and ideologies that had been introduced to Japan from the West during the preceding half-century or so along with the material tools of modernization.
  • If there is a central theme to this book, it is that the Japanese, within the context of a history of abundant cultural borrowing from China in premodern times and the West in the modern age, have nevertheless retained a hard core of native social, ethical, and cultural values by means of which they have almost invariably molded and adapted foreign borrowing to suit their own tastes and purposes.
julia rhodes

BBC News - Syria chemical weapons equipment destroyed, says OPCW - 0 views

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  • 31 October 2013 Last updated at 19:42 ET Share this page Email Print Share this page2.6KShareFacebookTwitter Syria chemical weapons equipment destroyed, says OPCW Advertisement $render("advert-post-script-load"); Jerry Smith, OPCW: "We have... observed all of the destruction activities" Continue reading the main story Syria conflict Arms destruction Chemical stockpile 'Please let it be over' Assad opponents Syria's declared equipment for producing, mixing and filling chemical weapons has been destroyed, the international watchdog says. This comes a day before the deadline set by the Organisation for the Prohibition of Chemical Weapons (OPCW). The weapons have been placed under seal, an OPCW spokesman said. Inspectors were sent to Syria following allegations, denied by the government, that its forces had used chemical weapons in civilian areas. Continue reading the main story Analysis Jonathan Marcus BBC diplomatic correspondent The achievement of this crucial initial target is an important moment for the chemical weapons destruction effort in Syria. The inspectors' first task was to move swiftly to prevent the government from producing any more chemical agent and to destroy facilities and equipment used for mixing agents and filling munitions. Production facilities will be closely monitored to ensure that there are no moves to repair them. The next deadline is mid-November, by which time the OPCW and the Syrians must agree a detailed plan to destroy Syria's chemical weapons stockpile. All sorts of questions are raised. Where will this destruction be carried out ? Who will provide the necessary equipment and so on? Western intelligence agencies will be studying Syria's declarations carefully. They will be eager to direct inspectors to additional locations if there are any grounds to believe that Damascus has been less than frank in its disclosures. The inspections were agreed between Russia and the US after Washington threatened to use force in Syria. Syria's Deputy Foreign Minister Faisal Mekdad
  • Syria's declared equipment for producing, mixing and filling chemical weapons has been destroyed, the international watchdog says.
  • nspectors were sent to Syria following allegations, denied by the government, that its forces had used chemical weapons in civilian areas.
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  • "I hope those who have always thought of us negatively will change their minds and understand that Syria was, is, and will be always a constructive partner," Mr Mekdad told our correspondent
  • Mr Countryman, the assistant secretary for international security and non-proliferation, told US lawmakers that "our target dates are ambitious but they are achievable".
  • In a separate development, a large explosion at a Syrian army base has been reported outside the coastal city of Latakia. A White House official told the BBC Israeli planes carried out the attack, saying he believed the intended target was Russian missiles. Separately, a US security official said Russian-made SA-125 missiles had been targeted, according to the Associated Press news agency.
  • Israel is believed to have targeted the same base in July and is concerned that some weapons in Syria are being moved to Hezbollah militants in neighbouring Lebanon.
  • Mr Smith said that verifying the destruction of Syria's weapons production capability had been a "particularly challenging job" because it had to be done in the midst of a conflict, with a tight deadline
  • The first step is for the weapons watchdog and the Syrian government to agree a timetable for the destruction of the chemical weapons stockpile - this should be done within the next two weeks
  • The US says more than 1,400 people were killed when government forces used a nerve agent to attack Ghouta on the outskirts of Damascus on 21 August. Syrian President Bashar al-Assad and his Russian allies have said rebel groups were responsible
mattrenz16

As Israelis Await Netanyahu's Fate, Palestinians Seize a Moment of Unity - The New York... - 0 views

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  • JERUSALEM — When Israelis opened their newspapers and news websites on Tuesday, they encountered a barrage of reports and commentary about the possible downfall of Prime Minister Benjamin Netanyahu, the country’s longest-serving leader.
  • Mr. Netanyahu’s political future hung in the balance on Tuesday night, as opposition leaders struggled to agree on a fragile coalition government that would finally remove him from office for the first time in 12 years. The deadlock set the stage for a dramatic last day of negotiations, which the opposition must conclude by Wednesday at midnight or risk sending the country to another round of early elections.
  • During his current 12-year term, the Israeli-Palestinian peace process fizzled, as both Israeli and Palestinian leaderships accused each other of obstructing the process, and Mr. Netanyahu expressed increasing ambivalence about the possibility of a sovereign Palestinian state.
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  • But to many Palestinians, his likely replacement as prime minister, Naftali Bennett, would be no improvement. Mr. Bennett is Mr. Netanyahu’s former chief of staff, and a former settler leader who outright rejects Palestinian statehood.
  • Yet alongside last month’s deadly 11-day war between Israel and Hamas in Gaza, and the worst bout of intercommunal Arab-Jewish violence to have convulsed Israel in decades, these disparate parts suddenly came together in a seemingly leaderless eruption of shared identity and purpose.
  • Among the Arab minority in Israel, many of whom define themselves as Palestinian citizens of Israel, the prospect of a new government has divided opinion. While the government would be led by Mr. Bennett, and packed with lawmakers who oppose a Palestinian state, some hoped the presence of three centrist and leftist parties in the coalition, coupled with the likely tacit support of Raam, an Arab Islamist party, might moderate Mr. Bennett’s approach.
  • The cabinet is expected to include at least one Arab, Esawi Frej, of the left-wing Meretz party. Raam’s leader, Mansour Abbas, has said he will support the new government only if it grants more resources and attention to the Arab minority. And the likely appointment of a center-left minister to oversee the police force might encourage officers to take a more restrained approach to Palestinians in East Jerusalem, where clashes between the police and protesters played a major role in the buildup to the recent war in Gaza.
  • Mr. Trump’s administration helped broker a series of historic normalization agreements between Israel and the United Arab Emirates, Bahrain, Sudan and Morocco, which bypassed the Palestinians and ruptured decades of professed Arab unity around the Palestinian cause.
  • The Palestinians have been aided by the international awakening and momentum of movements like Black Lives Matter, speaking the language of rights and historical justice, according to experts.
  • In a measure of the popular excitement about what would have been the first ballot in the occupied territories since 2006, more than 93 percent of eligible Palestinians had registered to vote, and 36 parties with about 1,400 candidates planned to compete for 132 seats in the Palestinian assembly. Nearly 40 percent of the candidates were 40 or younger, according to the Palestinian Central Elections Commission.
  • Some analysts say they doubt that this recent flash of Palestinian unity will have any immediate, profound impact on the Palestinian reality. But others argue that after years of stagnation, the Palestinian cause is back with a new sense of energy, connectivity, solidarity and activism.
  • The events of the last few weeks were “like an earthquake,” said Hanan Ashrawi, a seasoned Palestinian leader and former senior official. “We are part of the global conversation on rights, justice, freedom, and Israel cannot close it down or censor it.”
anniina03

Hold the Phone, Sydney … It's Raining. - The New York Times - 0 views

www.nytimes.com/...sydney-rain-fire.html

history culture crisis

shared by anniina03 on 17 Jan 20 - No Cached
  • SYDNEY, Australia — Rural firefighters and farmers, as well as just about everyone in Australia’s largest city, rejoiced Friday at the arrival of something not seen for months: heavy downpours of that magnificent gift called rain.
  • But for one gray and drenching moment, or a few hours in some places, strong rain doused the deadly flames. And the dried-out gardens. And the filthy streets.
  • The soggy weather — “best day of the year,” said one sports commentator — delivered quite a jolt. Much of Sydney received more rain on Friday than it had over the past three months. A few smaller towns to the northwest welcomed more precipitation than they had seen in entire recent years.
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  • But while the downpours were greeted warmly, they also caused problems. Sydney suffered train cancellations and heavy traffic. The hardened, dry ground in more rural areas could not handle the largess, leading to flash floods in some places.
  • Meteorologists and fire officials, like water officials, were quick to warn against viewing the storms as a cure for the country’s fire problem. Several large fires in Victoria “remain very active and unpredictable,” state fire officials said.
  • Last year, Australia experienced its hottest and driest year on record. One day of rain does not erase decades of data predicting that Australia’s fire seasons would do exactly what they have done this year — become longer and more intense.
Javier E

'Its Own Domestic Army': How the G.O.P. Allied Itself With Militants - The New York Times - 0 views

www.nytimes.com/...tias-republicans-michigan.html

michigan militia extremist gop politics trump history

shared by Javier E on 09 Feb 21 - No Cached
  • Following signals from President Donald J. Trump — who had tweeted “LIBERATE MICHIGAN!” after an earlier show of force in Lansing — Michigan’s Republican Party last year welcomed the support of newly emboldened paramilitary groups and other vigilantes. Prominent party members formed bonds with militias or gave tacit approval to armed activists using intimidation in a series of rallies and confrontations around the state. That intrusion into the Statehouse now looks like a portent of the assault halfway across the country months later at the United States Capitol.
  • “We knew there would be violence,” said Representative Elissa Slotkin, a Michigan Democrat, about the Jan. 6 assault. Endorsing tactics like militiamen with assault rifles frightening state lawmakers “normalizes violence,” she told journalists last week, “and Michigan, unfortunately, has seen quite a bit of that.”
  • The chief organizer of that protest, Meshawn Maddock, on Saturday was elected co-chair of the state Republican Party — one of four die-hard Trump loyalists who won top posts.
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  • Ms. Maddock helped fill 19 buses to Washington for the Jan. 6 rally and defended the April armed intrusion into the Michigan Capitol. When Representative Rashida Tlaib, a Michigan Democrat, suggested at the time that Black demonstrators would never be allowed to threaten legislators like that, Ms. Maddock wrote on Twitter, “Please show us the ‘threat’?”“Oh that’s right you think anyone armed is threatening,” she continued. “It’s a right for a reason and the reason is YOU.”
  • The lead organizer of the April 30 armed protest, Ryan Kelley, a local Republican official, last week announced a bid for governor. “Becoming too closely aligned with militias — is that a bad thing?” he said in an interview.
  • In the first major protest in the country against stay-at-home orders, thousands of cars, trucks and even a few cement mixers jammed the streets around the Statehouse in Lansing, in what Ms. Maddock called Operation Gridlock. About 150 demonstrators left their vehicles to chant “lock her up” from the Capitol lawn — redirecting the 2016 battle cry about Hillary Clinton against Ms. Whitmer. A few waved Confederate flags. About a dozen heavily armed members of the Michigan Liberty Militia turned up as well
  • woven through Michigan’s militia timeline is a persistent strand of menace. In the early 20th century, the Black Legion, a paramilitary group that included public officials in Detroit and elsewhere, began as an offshoot of the Ku Klux Klan and was linked to numerous acts of murder and terrorism.
  • Timothy McVeigh and Terry Nichols, who killed 168 people in the Oklahoma City bombing, were reported to have associated with militia members in Michigan, though Mr. Olson said they had been turned away because of their violent rhetoric. In the aftermath, militias were largely exiled to the fringes of conspiracy politics, preparing for imagined threats from the New World Order.
  • in recent years, as the Republican Party has drifted further to the right, these groups have gradually found a home there, said JoEllen Vinyard, an emeritus professor of history at Eastern Michigan University who has studied political extremism. Much of their cooperation is centered on defending gun ownership, she said
  • epublicans have controlled both houses of the Michigan Legislature for a decade and held the governor’s mansion for the eight years before Ms. Whitmer took office in 2019. Mr. Trump’s brash nationalism had alienated moderate Republicans and independents while pushing the party to the right.
  • Surrounded by militiamen about two weeks later in Grand Rapids, at an event also organized by Mr. Howland and Mr. Kelley, the senator said in a speech that they had taken him to task for his “jackasses” comment and he effectively retracted it.
  • Ms. Maddock declared Michigan a “tyranny” that night on the Fox News Channel, though she later distanced herself from the armed men. “Of course the militia is disappointing to me, the Confederate flag — look, they’re just idiots,
  • When local armed groups in Michigan began discussing more demonstrations, most Republicans shunned them at first. “They were scared of the word ‘militia,’” recalled Phil Robinson, a member of the Liberty Militia.
  • As the Legislature met on April 30 to vote on extending the governor’s restrictions, Mr. Kelley and his militia allies convened hundreds of protesters, including scores of armed men, some with assault weapons. One demonstrator hung a noose from the back of his pickup. Another held a sign warning that “tyrants get the rope.” Dozens entered the Capitol, some angrily demanding entrance to the lower chamber.
  • “We were harassed and intimidated so that we would not do our jobs,” said Representative Donna Lasinski, leader of the Democratic minority. Lawmakers were terrified, she added.
  • Mr. Maddock, the Republican legislator and Ms. Maddock’s husband, recognized some of the intruders and left the House floor to confer with them. “I like being around people with guns,” he later told The Detroit News.
  • Mr. Trump sided with them, too. “The Governor of Michigan should give a little, and put out the fire,” he tweeted. “These are very good people.”
  • Roughly a dozen to 18 armed groups are scattered across Michigan in mostly rural counties, their membership fluctuating with political and economic currents. Estimates of active members statewide are generally in the hundreds.
  • “I was able to see that they are patriots that love their country like the rest of us,” she said, adding that they are “all Republicans.”
  • Other Republicans also came to accept the presence of armed activists. Ms. Gatt, who took part in protests organized by Mr. Kelley and Ms. Maddock, said she felt “intimidated by the militia when I first started getting involved,” but soon changed her mind.
  • The state G.O.P. quickly jumped into the fight. In June, a nonprofit group linked to the Republican Party began providing more than $600,000 to a new advocacy group run in part by Ms. Maddock that was dedicated to fighting coronavirus restrictions. A charity tied to Mr. Shirkey kicked in $500,000.
  • Critics argued that race was an unstated factor in the battle over the stay-at-home order. The Republicans who rallied against the rules were mostly white residents of rural areas and outer suburbs. But more than 40 percent of the deaths in Michigan early on were among African-Americans, concentrated in Detroit, who made up less than 15 percent of the state’s population
  • The Black Lives Matter protests in Michigan were rarely violent or destructive, and the largest took place in Detroit. But Republicans in the rest of the state reacted with alarm to the flashes of violence elsewhere around the country, and President Trump reinforced their fears with his warnings about “antifa.”
  • “Liberals look for trouble and civil unrest and conservatives PREPARE for it,” Gary Eisen, a Republican state legislator and owner of a concealed-weapon training business, wrote on his Facebook page. “I thought maybe I would load up a few more mags,” he added, later saying he had been joking
  • He accused Democrats of encouraging violence. “The Democrats have got antifa; they have got BLM,” he said. “The Democrats championed all of this stuff from a leadership level.”
  • More prominent Michigan Republicans portrayed the Black Lives Matter movement as a looming threat, too. Ms. Maddock told the news site MLive.com that the “destruction” caused by the protests was “absolutely devastating” and “inexcusable.”
  • At the peak of the protests against police violence, though, Mr. Kelley’s American Patriot Council still aimed its sharpest attacks at Governor Whitmer and her stay-at-home order. It released public letters urging the federal authorities to arrest her for violating the Constitution by issuing a stay-at-home order. “Whitmer needs to go to prison,” Mr. Kelley declared in a video he posted on Facebook in early October that was later taken down. “She is a threat to our Republic.”
  • A few days later, federal agents arrested more than a dozen Michigan militiamen, charging them in a plot to kidnap the governor, put her on trial and possibly execute her.
  • It was the culmination of months of mobilization by armed groups, accompanied by increasingly threatening language, and Mr. Trump declined to condemn the plotters. “People are entitled to say, ‘Maybe it was a problem, maybe it wasn’t,’” he declared at a rally in Michigan.
  • Hours after the Nov. 3 election, Ms. Maddock wrote on Facebook: “35k ballots showed up out of nowhere at 3 AM. Need help.” She urged Trump supporters to rush to “monitor the vote” at a ballot-counting center in Detroit. “Report to room 260 STAT.”
  • Mr. Kelley, with Mr. Howland and their armed militia allies, showed up for a rowdy protest outside the ballot counting. Later that month Mr. Kelley told a rally outside the Statehouse that the coronavirus was a ruse to persuade the public to “believe Joe Biden won the election,” The Lansing State Journal reported. One woman held a sign saying “ARREST THE VOTE COUNTERS.”
  • When attempts to stop the counting failed, Ms. Maddock in December led 16 Republican electors trying to push into the Michigan Capitol to disrupt the casting of Democratic votes in the Electoral College. During a “Stop the Steal” news conference in Washington the next day, she vowed to “keep fighting.”
  • Mr. Kelley and Mr. Howland were filmed outside the U.S. Capitol during the riot. Both men said they did not break any laws, and argued that the event was not “an insurrection” because the participants were patriots. “I was there to support the sitting president,” Mr. Kelley said.
  • Mr. Shirkey, the Michigan Senate leader who came around to work with the militias, declined to follow the movement behind Mr. Trump all the way to the end. Summoned to the White House in November, Mr. Shirkey refused the president’s entreaties to try to annul his Michigan defeat.
  • But in an interview last week, the lawmaker said he nonetheless empathized with the mob that attacked Congress.“It was people feeling oppressed, and depressed, responding to what they thought was government just stealing their lives from them,” he said. “And I’m not endorsing and supporting their actions, but I understand where they come from.”
ethanshilling

Do India's Cows Have Special Powers? Government Curriculum Is Ridiculed - The New York ... - 0 views

www.nytimes.com/...india-cow-exam-curriculum.html

india government cows

shared by ethanshilling on 23 Feb 21 - No Cached
  • Indian students were hitting the books hard in preparation for a big test on cows, reading that India’s cows have more emotions than foreign ones, and that their humps have special powers.
  • But facing widespread ridicule, this weekend the government abruptly postponed the first exam based on a new curriculum, pushed by Prime Minister Narendra Modi’s Hindu nationalist government.
  • Critics said the curriculum, devised by the National Cow Commission set up by Mr. Modi’s government, was an especially bold move by his ruling party to push its ideology and undercut the secularism that is enshrined in India’s Constitution but seems to be increasingly imperiled with each passing day.
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  • “This is very weird, this exam,” said Komal Srivastava, an official for the India Knowledge and Science Society, a nonprofit educational group.
  • India is 80 percent Hindu, but it is also home to large Muslim, Sikh, Christian and other religious minorities. Since Mr. Modi came to power in 2014, his party has embarked on a steady, intense and divisive campaign to make India more of an overtly Hindu state.
  • Cows have become a special flash point. Since Mr. Modi came to power, Hindu nationalist lynch mobs have killed dozens of people in the name of protecting cows.
  • The material has chapters on cow entrepreneurship and sayings from Hindu scriptures.
  • The study material in the new course was designed by the cow commission, which falls under the Ministry of Animal Husbandry and Dairying, and was widely circulated online in several languages, including English.
  • In 2019, Mr. Modi’s government established the National Cow Commission with the express purpose of protecting cows. Its website lists, among other objectives, “proper implementation of laws with respect to prohibition of slaughter and/or cruelty to cows.”
  • The material that students were asked to absorb for the exam, however, made baseless claims, like one that inside the hump of the Indian cow “there is a solar pulse which is known to absorb vitamin D from the sun’s rays and release it in its milk.”
  • The test was not made mandatory, but India’s University Grants Commission, a federal agency, encouraged students — in fact, all citizens — to study the material and take the exam as an extracurricular activity.
  • Nivedita Menon, a professor of political theory at one of India’s premier educational institutions, Jawaharlal Nehru University, said the government was trying to “completely undo research and critical thinking.”
cartergramiak

Trump Renews Fears of Voter Intimidation as G.O.P. Poll Watchers Mobilize - The New Yor... - 0 views

www.nytimes.com/...mp-election-poll-watchers.html

trump biden politics gop

shared by cartergramiak on 01 Oct 20 - No Cached
  • The group of Trump campaign officials came carrying cellphone cameras and a determination to help the president’s re-election efforts in Philadelphia. But they were asked to leave the city’s newly opened satellite election offices on Tuesday after being told local election laws did not permit them to monitor voters coming to request and complete absentee ballots.
  • On social media and right-wing news sites and in the presidential debate on Tuesday night, President Trump and his campaign quickly suggested nefarious intent in the actions of local election officials, with the president claiming during the debate that “bad things happen in Philadelphia” and urging his supporters everywhere to “go into the polls and watch very carefully.”
  • The calls for his followers to monitor voting activity are clear. What’s less apparent is how the Trump campaign wants this to play out.
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  • The poll watchers will challenge ballots and the eligibility of voters, but they are not supposed to interact with voters themselves.
  • The Republican National Committee has been allowed to participate in poll watching only because the courts in 2018 lifted a consent decree that had barred them from doing so for three and a half decades, after the party undertook an operation to intimidate New Jersey voters in 1981.
  • But while the official poll watchers are being schooled in legal procedures, Mr. Trump and some of his closest surrogates, including his longtime confidant Roger J. Stone Jr. and his son Donald Trump Jr., have recently floated conspiracy theories that also sound like calls to arms.
  • During a recent appearance on “The Alex Jones Show,” a far-right radio program that peddles conspiracy theories, Mr. Stone said that ballots in Nevada should be seized by federal marshals, claiming that “they are already corrupted” and that Mr. Trump should consider nationalizing the state police. Mr. Stone, a felon whose sentence was commuted this year by the president, has ties to the Proud Boys.
  • “The radical left are laying the groundwork to steal this election from my father, President Donald Trump,” the younger Mr. Trump says on the video, posted on Twitter.
  • The assessment said that “open-air, publicly accessible parts of physical election infrastructure,” including polling places and voter registration events, could be “flash points for potential violence.”
  • Both parties recruit volunteer poll watchers, a process Republicans previously led at the state level amid the consent decree. In a new video tailored for Pennsylvania, prospective poll watchers are told they must wear identification and remain outside an enclosed space designated for voting.
  • he seven locations in Philadelphia were satellite election offices where voters could request, fill out and submit absentee ballots; they were not official polling locations and therefore not open to poll watchers.
  • Now, however, he effectively controls the party.
  • Whether Trump means the things he says or not, he’s convincing his most ardent supporters that the only way he loses is if the Democrats cheat.”He added, “That’s profoundly destabilizing and scary.”
kennyn-77

Climate Change Poses a Widening Threat to National Security - The New York Times - 0 views

www.nytimes.com/...-change-national-security.html

climate climate change threat security military immigration

shared by kennyn-77 on 21 Oct 21 - No Cached
  • The Biden administration released several reports Thursday on climate change and national security, laying out in stark terms the ways in which the warming world is beginning to pose significant challenges to stability worldwide.
  • the first such document to look exclusively at the issue of climate, said that risks to American national security will grow in the years to come. After 2030, key countries will face growing risks of instability and need for humanitarian assistance, the report said.
  • The document makes three key judgments. Global tensions will rise as countries argue about how to accelerate reductions in greenhouse gas emissions; climate change will exacerbate cross-border flash points and amplify strategic competition in the Arctic; and the effects of climate change will be felt most acutely in developing countries that are least equipped to adapt.
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  • The document also states that China and India, with large populations, will play key roles in determining how quickly global temperatures rise.
  • When it comes to the odds of countries around the world meeting the commitment made at the 2015 climate conference in Paris to keep the rise in global temperatures to less than 2 degrees Celsius, the intelligence report said the odds were not good.
  • “High-emitting countries would have to make rapid progress toward decarbonizing their energy systems by transitioning away from fossil fuels within the next decade, whereas developing countries would need to rely on low-carbon energy sources for their economic development.”
  • That report said the military would begin to spend a significant portion of its next budget on climate analysis in its national security exercises and analysis.
  • Its bases are vulnerable to flooding, fires, drought and rising sea levels. Flooding harmed the Navy Base Coronado during a particularly tough hurricane year, the Naval Air Station Key West was hit by severe drought several years ago and a wildfire in 2017 burned 380 acres on Vandenberg Air Force Base in Southern California, among myriad other examples.
  • Beyond harming its basic infrastructure, droughts, fires and flooding can harm the Pentagon’s the performance of its aircraft, the ability to do testing activities and a host of training exercises.
  • moving to directly integrate concept of climate change as a threat multiplier into all aspects of defense strategy, planning, force posture and budget,”
  • cited the growing United States rivalry with China as an example of why the two issues are linked. “The Pentagon must bring a climate lens to its strategic assessment of Chinese foreign policy and behavior on the world stage,” said Ms. Sikorsky, who is now director of the Center for Climate and Security. “Otherwise it will get answers to key questions about China’s strength and strategy wrong.”
  • The department said climate change’s effect on the Northwest Passage, the waters between the Atlantic and Pacific oceans and through the Arctic Ocean, are already apparent. With the ice melting, the area has become easier to navigate and has opened it up to competition with Russia and China.
  • ith deadly and destructive hurricanes driving migrants to leave their homes in Central America and flee to the United States through Mexico. This has overwhelmed border officials at times since 2014 and particularly during the last six months.
  • looking at how climate change is already pushing people around the world to migrate, both within countries and between them. The report notes one forecast suggesting that climate change could lead to almost three percent of the populations of Latin America, South Asia and sub-Saharan Africa moving within their countries by 2050 — more than 143 million people.
  • “Even in the United States, one extreme event can result in a relatively high degree of permanent relocation of low-income populations exposed to chronic and worsening conditions over time,” the report says.
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