Skip to main content

Home/ History Readings/ Group items tagged oral

Rss Feed Group items tagged

Filter: All | Bookmarks | Topics Simple Middle
maddieireland334

Argentine Court Confirms a Deadly Legacy of Dictatorships - The New York Times - 0 views

www.nytimes.com/...y-legacy-of-dictatorships.html

Argentina Crisis Dictatorship History Trial

shared by maddieireland334 on 29 May 16 - No Cached
  • Mr. Molfino’s mother, Noemí Gianotti de Molfino, a 54-year-old Argentine, was a victim of Operation Condor, a plan devised by six South American military governments in the 1970s to hunt down and eliminate leftist dissidents across national borders.
  • In a landmark trial that spanned three years and involved the cases of more than 100 victims, a four-judge panel on Friday convicted and sentenced 14 former military officers for their roles in Operation Condor, a scheme of kidnappings, torture and killings.
  • For the first time, a court in the region ruled that the leaders of Argentina, Bolivia, Brazil, Chile, Paraguay and Uruguay had worked together in a regionwide criminal conspiracy against opponents, some of whom had fled to exile in neighboring countries, during an era of military dictatorships in the 1970s and ’80s.
  • ...6 more annotations...
  • South American military governments in the 1970s and 1980s kidnapped and murdered thousands of rebel guerrillas and dissidents. Operation Condor accounted for at least 377, according to a joint report by a unit of Unesco and the Argentine government in 2015.
  • In other South American countries, efforts to bring violators of human rights to justice have sputtered. But over the past decade, Argentina has carried out scores of trials in which at least 666 people have been convicted of crimes during Argentina’s “dirty war” of the 1970s and ’80s.
  • Judges received testimony from about 370 witnesses over three years, but some of defendants died during the trial, annulling the cases of their victims. For their relatives, the convictions on Friday were tinged with frustration.
  • Sara Rita Méndez, 72, a survivor of Operation Condor who was kidnapped and tortured in Argentina in 1976 and then detained for years in her native Uruguay, said: “These trials are fundamental. They generate confidence in society.”
  • Operation Condor was conceived in November 1975 during meetings hosted by the Chilean dictator Augusto Pinochet, who enlisted the leaders of Argentina, Bolivia, Brazil, Paraguay and Uruguay. Peru and Ecuador joined later.
  • With President Obama’s recent order to declassify additional American records that could reveal what the United States government knew about Argentina’s “dirty war,” hopes of piercing the shroud of secrecy surrounding other atrocities of the era have been revived, although it is unclear when the documents will become available.
Brian Zittlau

Martin Luther King Jr. and John F. Kennedy: civil rights' wary allies - CSMonitor.com - 0 views

www.csmonitor.com/...nnedy-civil-rights-wary-allies

shared by Brian Zittlau on 21 Jan 14 - No Cached
  • Candidate Kennedy’s purpose was simply to express sympathy to Coretta Scott King over her husband’s plight. Many of his aides opposed the call as likely to lose votes in the South. But King was released from jail shortly afterwards, and reports of Kennedy’s concern energized African-Americans. Many historians feel it shifted crucial votes in Northern states away from Richard Nixon to give JFK his razor-thin victory.
  • They admired each other’s best qualities but were suspicious of the other’s flaws. On civil rights, they marched to different cadences.Early in his administration, President Kennedy did not want to be seen as too eager to press for such moves as equal housing and voting protection for minorities, even though he saw such changes as inevitable. King was not invited to his inauguration or to an initial meeting of civil rights figures in the Oval Office
  • In June 1963, Kennedy unveiled sweeping civil rights legislation. Among other things, it promised the right to vote to all citizens with a grade-school education, and eliminated legal discrimination in public accommodations such as hotels and restaurants.Kennedy remained hesitant to embrace the nation’s most prominent civil rights figure, however. In part this was due to allegations that a key King aide had communist ties, as well as the FBI’s notorious surveillance of King, which produced evidence of womanizing.The FBI’s file on King’s sex life was dauntingly thick, Berl L. Bernhard, staff director of the US Commission on Civil Rights from 1958 to 1963, said in an oral history at the Kennedy Library.“I do think the president was aware of it, and I know [darn] well some people in the administration were aware of it,” Mr. Bernhard said.Kennedy himself had numerous affairs, of course. It’s unknown how he felt about the juxtaposition of his own recklessness with the King allegations.In the summer of 1963 the administration was worried about the upcoming March on Washington to highlight civil rights. Unable to stop the planning, the White House recruited white union and labor groups to participate, to counter criticism that whites were not interested in sweeping civil rights changes.
  • ...1 more annotation...
  • In the end the bill did pass. It is an enduring legacy of the Kennedy era. But it was muscled through those Southern-dominated committees by President Lyndon Johnson after Kennedy’s assassination.In part it was LBJ’s legislative craftsmanship that carried the day. In part it was enabled by emotional appeals to the spirit of JFK.“By this and other efforts of mourning, Kennedy acquired the Lincolnesque mantle of a unifying crusader who had bled against the thorn of race,” wrote historian Taylor Branch in “Parting the Waters,” his Pulitzer-winning chronicle of the civil rights movement. “Honest biographers later found it impossible to trace an engaged personality in proportion to the honor.”
Javier E

Japan's Capital Unveiled | - 0 views

lareviewofbooks.org/...japans-capital-unveiled

wwII tokyo firebombing history japan

shared by Javier E on 01 Feb 14 - No Cached
  • Since so many people lost friends and family in the 1945 firebombing by the United States, it is one of the most retold stories in oral histories, with accounts of spectacular flames and the apocalyptic aftermath of a city reduced to ashes and panoramic vistas over smoldering ruins. But outside of Japan this is one of the forgotten horrors of WWII. Sand writes, “This traumatic irruption in the everyday world of Shitamachi residents […] took roughly one hundred thousand lives in the course of two hours.”
  • Incendiaries dropped on Tokyo’s tinderbox housing combined with powerful spring winds to whip up a deadly conflagration. Oddly enough, there is no state memorial to this tragedy, and, in 1964, Emperor Showa actually bestowed an award on General Curtis LeMay, the man who was in charge of firebombing 66 of Japan’s cities, including Tokyo. He ordered a delay in the Tokyo firebombing and timed the raid to coincide with strong winds to maximize the devastation.
Javier E

English Proficiency Falters Among the French - NYTimes.com - 0 views

www.nytimes.com/...ency-falters-among-french.html

English foreign language France international

shared by Javier E on 17 Nov 13 - No Cached
  • Marseille’s new Museum of European and Mediterranean Civilisations opened in June, part of the city’s celebration of its status as this year’s European Capital of Culture.
  • Education First, an international education company, found that while English proficiency among European adults is generally increasing, proficiency in France is both low and declining.
  • According to the third EF English Proficiency Index, released last week, France ranked 35th among 60 nations where English is not the main language. The study put the country’s average English language skills in the “low proficiency” bracket, between China and the United Arab Emirates — and last among European nations.
  • ...8 more annotations...
  • France was one of only two European countries where proficiency had decreased over the past six years. Norway was the other; but there, proficiency remained at such a high level that the change was insignificant.
  • “English is the de facto language of communication today between people who don’t share a native language,” Ms. Bell. said “Measuring English proficiency is in many ways a proxy measurement of international integration.”
  • the level of English proficiency among French adults suffers both from inadequate teaching at high school level and the reality that — despite fears of French culture’s being overwhelmed by American pop culture, very little English is actually used in everyday life.
  • France’s secondary school system, which has only recently started testing English oral skills as part of the Baccalaureate, is a major reason for poor language skills
  • Unlike its smaller northern European neighbors, France dubs most American films and television shows into French. The top English speakers in continental Europe — Norway, Sweden and the Netherlands — all tend to use subtitling.
  • Turkey, though still a “low proficiency” nation, ranked 41st in the index, was the country showing the biggest improvement in the past six years. EF researchers point to Turkey as a perfect example of economic development and international engagement that go hand-in-hand with English proficiency.
  • “The Middle East and North Africa are the weakest regions in English,” the study said, with Iraq ranked 60th, at the bottom of the list.
  • “Poor English remains one of the key competitive weaknesses of Latin America,” it added, with more than half the countries in the region in the lowest proficiency band.
Javier E

My Family's Experiment in Extreme Schooling - NYTimes.com - 0 views

www.nytimes.com/...ment-in-extreme-schooling.html

education immersion reform methods Russia

shared by Javier E on 16 Sep 11 - No Cached
  • when I became a foreign correspondent for The New York Times, my wife and I decided that we wanted to immerse them in life abroad. No international schools where the instruction is in English. Ours would go to a local one, with real Russians.
  • Bogin added courses like antimanipulation, which was intended to give children tools to decipher commercial or political messages.
  • He taught a required class called myshleniye, which means “thinking,” as in critical thinking. It was based in part on the work of a dissident Soviet educational philosopher named Georgy Shchedrovitsky, who argued that there were three ways of thinking: abstract, verbal and representational. To comprehend the meaning of something, you had to use all three. When I asked Bogin to explain Shchedrovitsky, he asked a question. “Does 2 + 2 = 4? No! Because two cats plus two sausages is what? Two cats. Two drops of water plus two drops of water? One drop of water.”
  • ...4 more annotations...
  • classes were videotaped. This was not a vestige of Soviet surveillance. Rather, he wanted to critique how teachers interacted with — and nurtured relations between — children. Bogin and his staff often worked late into the night, reviewing footage and discussing methodology.
  • Life at New Humanitarian was full of academic Olympiads, poetry-reciting contests and quiz bowls. The school stressed oral exams, even in math, where children had to solve an equation at the blackboard and explain methodology.
  • Children were graded and ranked, with results posted. We were not accustomed to this: in Brooklyn, the school instilled an everyone’s-a-winner ethos. At New Humanitarian, Danya says, “they send an entirely different message to the kids: ‘Learning is hard, but you have to do it. You have to get good grades.’ ”
  • Danya, now nearly 14, was ambivalent about leaving, drawn toward being a teenager in New York City. But Arden and Emmett would have gladly stayed. “I feel like I’m tugged in two ways, and I have no idea what to do,” Arden told me last spring. “That’s the one problem with living abroad. You end up getting those weird feelings like, Oh, I can’t leave; I can’t stay.”
Javier E

The Untapped Secrets of the Nixon Tapes - Evan Thomas - The Atlantic - 1 views

www.theatlantic.com/...374868

nixon national security secrecy surveillance

shared by Javier E on 29 Jul 14 - No Cached
  • You could blackmail Johnson on this stuff, and it might be worth doing,” Haldeman says. It’s not clear exactly what Haldeman has in mind, but Nixon perks up. He suddenly remembers that he signed off on a proposal by White House aide Tom Charles Huston to use wiretaps and break-ins to protect national security. “Bob, you remember Huston’s plan? Implement it,” Nixon says. A staffer objects, and Nixon explodes, “I mean, I want it implemented on a thievery basis. Goddamn it, get in there and get those files. Blow the safe and get it.”
  • In the lead-up to the election, Johnson had offered peace negotiations in exchange for the halt in bombing. For years, historians have tried to get to the bottom of allegations that Nixon, using a pro-Nationalist Chinese lobbyist named Anna Chennault as a go-between, tried to get the South Vietnamese government to torpedo the proposal. The evidence remains a little sketchy. In a recently released oral history, Huston, who looked into the bombing halt at Haldeman’s request, suggests Nixon was culpable, but there is still no smoking gun. Nonetheless, Hughes shows that we still have much to learn by connecting the dots of Nixon’s angry venting and the shadowy world of national-security spying
  • fellow Nixonologist Luke Nichter, who is a professor at Texas A&M and runs an excellent website called nixontapes.org in addition to co-authoring The Nixon Tapes, is already following this trail. He recently told me that he is looking for evidence of other Nixon-era break-ins conducted in the name of national security. This sort of deep-cover spying hardly started with the cybersleuthing disclosed by Edward Snowden
Javier E

Economic history: A Keynes for all seasons | The Economist - 0 views

www.economist.com/...economic-history-2

Keynes stimulus economics

shared by Javier E on 25 Mar 15 - No Cached
  • one theme does emerge unscathed throughout his work: a search for macroeconomic stability. According to Mr Skidelsky at Warwick University, much of Keynes’s work was motivated by a desire to return to the stability and growth of the pre-1914 period
  • All these works share one underlying feature—the idea that the internal stability of an economy (of prices and unemployment) should be prioritised above abstract principles that were directed at maintaining external stability (of exchange rates or the free movement of capital, for instance) at all costs.
  • He did not consider himself tied down to any particular economic creed. For instance, he pointed out that the most effective and appropriate economic theory for a particular period changes, because the structure of the world economy mutates and evolves over time far more quickly than, say, the natural world and its systems:
  • ...3 more annotations...
  • can Keynes’s seemingly contradictory views on economics can provide a message to policy-makers of the future? Perhaps they can contribute more to a general outlook on the dismal science rather the advocacy of any particular policy tool in its own right.
  • As Cambridge University oral tradition claims he often used to say when retorting to criticism of his latest ideas: “When the facts change, I change my mind. What do you do, sir?”
  • Economics is a science of thinking in terms of models joined to the art of choosing models which are relevant to the contemporary world. It is compelled to be this, because, unlike the typical natural science, the material to which it is applied is, in too many respects, not homogeneous through time…Good economists are scarce because the gift for using "vigilant observation" to choose good models, although it does not require a highly specialised intellectual technique, appears to be a very rare one.
sarahbalick

One in coma after clinical trial in France - BBC News - 0 views

www.bbc.com/...world-europe-35320895

coma clinical trial france

shared by sarahbalick on 15 Jan 16 - No Cached
  • One in coma after clinical trial in France
  • The oral trial was conducted by a private laboratory in the western city of Rennes.
  • Media reports that the drug is a cannabis-based painkiller have been denied by the health ministry.
  • ...4 more annotations...
  • ealth Minister Marisol Touraine, who was heading for Rennes on Friday, pledged to "get to the bottom... of this tragic accident".
  • The study was a Phase I clinical trial, in which healthy volunteers take the medication to evaluate the safety of its use, the ministry said.
  • Phase I tests for safety. A small number of people, sometimes healthy, and sometimes with a medical condition, are given a tiny dose of the drug under careful supervision, not to test if the drug works, but in order to check for any side effects Phase II sees the drug given to people who have a medical condition to see if it does indeed help them Phase III trials are only for medicines or devices that have already passed the first two stages, and involve them being compared to existing treatments or a placebo. The trials often last a year or more, involving several thousand patients
  • Clinical trials are the key to getting that data - and without volunteers to take part in the trials, there would be no new treatments for serious diseases such as cancer, multiple sclerosis and arthritis.
Javier E

Japanese Mind: Understanding Contemporary Japanese Culture (Roger J. Davies and Osamu I... - 0 views

DIIGO_FILE_HOME/7ui9/27e0f1978b39d4041a3510efda2c0c8b

Japan history culture language book notes values

shared by Javier E on 18 Dec 18 - No Cached
  • Japan, the need for strong emotional unity has also resulted in an inability to criticize others openly. As a consequence, the development of ambiguity can be viewed as a defining characteristic of the Japanese style of communication: Japanese conversation does not take the form of dialectic development. The style of conversation is almost always fixed from beginning to end depending on the human relationship. It is one-way, like a lecture, or an inconclusive argument going along parallel lines or making a circle round and round, and in the end still ending up mostly at the beginning. This style
  • To express oneself distinctly carries the assumption that one’s partner knows nothing, so clear expression can be considered impolite.
  • own customs. Japanese people, too, have their own opinions, but they tend to wait their turn to speak out. If they completely disagree with a speaker, they will usually listen with an air of acceptance at first, then disagree in a rather vague and roundabout way. This is considered the polite way to do things in Japan. On
  • ...52 more annotations...
  • In Japan, however, if you go against someone and create a bad atmosphere, your relations may break off completely. People tend to react emotionally, and most are afraid of being excluded from the group.
  • For the Japanese, silence indicates deep thinking or consideration, but too much silence often makes non-Japanese uncomfortable. Whereas the Japanese consider silence as rather good and people generally feel sympathetic toward it, non-Japanese sometimes feel that it is an indication of indifference or apathy.
  • The concept of amae greatly affects all aspects of Japanese life because it is related to other characteristics of the Japanese way of thinking, such as enryo (restraint), giri (social obligation), tsumi (sin), haji (shame) (Doi, 1973, pp. 33–48).
  • In other words, in the inner circle, amae is at work and there is no enryo, in the middle zone enryo is present, and in the outer circle, which is the world of strangers, there is neither amae nor enryo.
  • they feel giri (obligation) when others, toward whom they have enryo (restraint), show kindness to them. However, they do not express their appreciation as much to people they are close to and with whom they can amaeru
  • Japanese have difficulty saying no, in contrast to Westerners, who are able to do so more easily. The reason for this is that Japanese relationships, which are based on amae, are unstable (Doi; cited in Sahashi, 1980, p. 79); that is, people hesitate to refuse others for fear of breaking this bond. Doi insists that Westerners can refuse easily because amae is not at work in their relationships
  • Hirayama and Takashina (1994, pp. 22–23) state, for example, that the Japanese sense of beauty is based on a concept known as mono no aware, a kind of aesthetic value that comes from feelings, while in Western art, people try to construct something of beauty with a logic of what is beautiful. In contrast, Japanese art focuses not on what is logically considered beautiful, but on what people feel is beautiful. The Japanese aesthetic is very subjective, and there are no absolute criteria as to what this should be.
  • Aware is thus connected to feelings of regret for things losing their beauty, and paradoxically finding beauty in their opposite. Moreover, anything can ultimately be appreciated as beautiful in Japan, and what is beautiful depends upon people’s subjective point of view.
  • ma is an empty space full of meaning, which is fundamental to the Japanese arts and is present in many fields, including painting, architecture, music, and literature.
  • The Japanese have long treated silence as a kind of virtue similar to “truthfulness.” The words haragei and ishin denshin symbolize Japanese attitudes toward human interactions in this regard. The former means implicit mutual understanding; the latter suggests that people can communicate with each other through telepathy. In short, what is important and what is true in Japan will often exist in silence, not in verbal expression.
  • uchi-soto, or inner and outer duality. Lebra (1987, p. 345) provides an explanation: [The Japanese] believe that the truth lies only in the inner realm as symbolically located in the heart or belly. Components of the outer self, such as face, mouth, spoken words, are in contrast, associated with cognitive and moral falsity. Truthfulness, sincerity, straightforwardness, or reliability are allied to reticence. Thus a man of few words is trusted more than a man of many words.
  • Zen training is designed to teach that truth cannot be described verbally, but can exist only in silence. Traditional Japanese arts and the spirit of dō (the “way” or “path”) reflect this characteristic silence.
  • Otoko-masari means a woman who is superior to men physically, spiritually, and intellectually. However, despite this literal meaning of “a woman who exceeds men,” it often sounds negative in Japanese because it carries a connotation of lacking femininity, and such women are usually disliked.
  • Zen emphasizes that all human beings originally possess the Buddha-nature within themselves and need only the actual experience of it to achieve enlightenment (satori). This is a state that is seen as a liberation from man’s intellectual nature, from the burden of fixed ideas and feelings about reality: “Zen always aims at grasping the central fact of life, which can never be brought to the dissecting table of the intellect” (Suzuki, 1964,
  • For the Zen master, the best way to express one’s deepest experiences is by the use of paradoxes that transcend opposites (e.g., “Where there is nothing, there is all” or “To die the great death is to gain the great life”). These sayings illustrate two irreducible Zen dilemmas—the inexpressibility of truth in words, and that “opposites are relational and so fundamentally harmonious” (Watts, 1957, p. 175).
  • In all forms of activity, Zen emphasizes the importance of acting naturally, gracefully, and spontaneously in whatever task one is performing, an attitude that has greatly influenced all forms of cultural expression in Japan.
  • All practice takes place in an atmosphere of quietude, obedience, and respect, mirroring the absolute obedience and respect of the master-student relationship.
  • Common expressions in Japanese reflect these steps: kata ni hairu (follow the form), kata ni jukutatsu suru (perfect the form), and kata kara nukeru (go beyond the form).
  • moves must be repeated thousands of times and perfected before new techniques may be learned. The purpose of such discipline is “not only to learn new skills but also to build good character and a sense of harmony in the disciple” (Niki et al., 1993, p.
  • Japanese mothers, who “apparently do not make explicit demands on their children and do not enforce rules when children resist. Yet, diverse accounts suggest that Japanese children strongly internalize parental, group, and institutional values”
  • Sen no Rikyu transformed the tea ceremony in the sixteenth century with an aesthetic principle known as wabi, or the contrast of refinement, simplicity, and rusticity. He advocated the use of plain, everyday Japanese utensils rather than those imported from China in the tea ceremony. Proportions and sizes were carefully chosen to harmonize perfectly with the small tearooms. Not only the utensils but the styles of the buildings and tea gardens, the order and etiquette of the ceremony were designed to be in accord with an atmosphere in which the goal was to perfect one’s existence without self-indulgence. Thus, the ideas of simplicity, perfection, discipline, and harmony with nature, which are central to the Zen way of life, are also reflected in sadō.
  • Reischauer (1988, p. 200) concurs: The Japanese have always seemed to lean more toward intuition than reason, to subtlety and sensitivity in expression rather than to clarity of analysis, to pragmatism rather than to theory, and to organizational skills rather than to great intellectual concepts. They have never set much store by clarity of verbal analysis and originality of thought. They put great trust in nonverbal understanding and look on oral or written skills and on sharp and clever reasoning as essentially shallow and possibly misleading. They value in their literature not clear analysis, but artistic suggestiveness and emotional feeling. The French ideal of simplicity and absolute clarity in writing leaves them unsatisfied. They prefer complexity and indirection as coming closer to the truth.
  • Gambaru is a frequently used word in Japan, with the meaning of doing one’s best and hanging on.
  • a discussion on the subject, scholars, journalists, and graduate students from other countries who know the Japanese and Japanese culture well provided expressions that are close to gambaru in their mother tongues, such as a ushalten, beharren, and beharrung in German; tiens bon in French; a guante in Spanish; and chā yo in Chinese.
  • Both Chinese and Korean have the characters that make up gambaru, but they do not have expressions that possess the same nuances. This suggests that gambaru is an expression that is unique to Japan and expresses certain qualities of the Japanese character.
  • There are some expressions that are often used in America but seldom in Japan, such as “take it easy.” Americans say to a person who is busy working, “take it easy” or “don’t work too hard”; in contrast, the Japanese say “gambatte ” (or work hard) as a sign of encouragement. Americans, of course, also think that it necessary to be diligent, but as the proverb says, “all work and no play makes Jack a dull boy,” suggesting that working too hard is not good for you.
  • giri involves caring for others from whom one has received a debt of gratitude and a determination to realize their happiness, sometimes even by self-sacrificing. (Gillespie & Sugiura, 1996, p. 150)
  • Giri can perhaps best be understood as a constellation of related meanings, the most important of which are as follows: (1) moral principles or duty, (2) rules one has to obey in social relationships, and (3) behavior one is obliged to follow or that must be done against one’s will (Matsumura, 1988, p.
  • the cost of ochūgen and oseibo gifts is almost equivalent to the cost of justice in the USA, meaning that the cost of keeping harmony in human relations and that of mediating legal disputes is almost the same.
  • A Japanese dictionary (cited in Matsumoto, 1988, p. 20) describes haragei as follows: (1) the verbal or physical action one employs to influence others by the potency of rich experience and boldness, and (2) the act of dealing with people or situations through ritual formalities and accumulated experience. In other words, haragei is a way of exchanging feelings and thoughts in an implicit way among the Japanese.
  • Honne and tatemae are another related set of concepts that are linked to haragei. “These terms are often used as contrasting yet complementary parts of a whole, honne being related to the private, true self, and tatemae typifying the public persona and behavior. Honne then has to do with real intentions and sincere feelings, while tatemae conveys the face the world sees” (Matsumoto, 1988, p. 18). People in Japan are implicitly taught from a young age how to use honne and tatemae properly, and these concepts are important in maintaining face and not hurting the feelings of others; therefore, what a speaker says is not always what he or she really means. intentions and sincere feelings, while tatemae conveys the face the world sees” (Matsumoto, 1988, p. 18). People in Japan are implicitly taught from a young age how to use honne and tatemae properly,
  • those who cannot use these concepts effectively are not considered to be good communicators, because they may hurt others or make a conversation unpleasant by revealing honne at the wrong moment.
  • In high-context cultures most of the information lies either in the setting or people who are part of the interaction. Very little information is actually contained in a verbal message. In low-context cultures, however, the verbal message contains most of the information and very little is embedded in the context or the participants. (Samovar & Porter, 1995,
  • Personal space in Japanese human relationships can be symbolized by two words that describe both physical and psychological distance between individuals: hedataru and najimu. Hedataru means “to separate one thing from another, to set them apart,” and it is also used in human relationships with such nuances as “to estrange, alienate, come between, or cause a rupture between friends.” A relationship between two persons without hedatari means they are close. On the other hand, najimu means “to become attached to, become familiar with, or used to.” For instance, if one says that students “najimu ” their teacher, it means that they become attached to and have close feelings for the teacher.
  • Relationships are established through hedataru and then deepened by najimu, and in this process, three stages are considered important: maintaining hedatari (the noun form of the verb hedataru), moving through hedatari, and deepening friendship by najimu.
  • Underlying these movements are the Japanese values of restraint and self-control. In Japan, relationships are not built by insisting strongly on one’s own point of view but require time, a reserved attitude, and patience.
  • In the seventh century, Prince Shotoku, who was a nephew of Emperor Suiko, occupied the regency and discovered a way of permitting Buddhism and the emperor system to coexist, along with another belief system adopted from China, Confucianism. He stated that “Shinto is the trunk, Buddhism is the branches, and Confucianism is the leaves” (Sakaiya, 1991, p. 140). By following this approach, the Japanese were able to accept these new religions and philosophies, and the cultural values and advanced techniques that came with them, in such a way that they were able to reconcile their theoretical contradictions.
  • Iitoko-dori, then, refers specifically to this process of accepting convenient parts of different, and sometimes contradictory, religious value systems, and this practice has long been widespread in Japan. In modern times, Sakaiya (ibid., p. 144) notes that the number of Japanese people who do not admit to following some form of iitoko-dori is only about 0.5 percent of the population.
  • However, the process of iitoko-dori, which has given rise to relative rather than absolute ethical value systems, has also resulted in serious negative consequences. For example, many Japanese students will not oppose bullies and stop them from hurting weaker students.
  • In other words, in Japan, even if people know that something is wrong, it is sometimes difficult for them to defend their principles, because rather than being absolute, these principles are relative and are easily modified, depending on the situation and the demands of the larger group to which people belong.
  • The characteristics most often associated with the traditional Japanese arts are keishikika (formalization), kanzen shugi (the beauty of complete perfection), seishin shūyō (mental discipline), and tōitsu (integration and rapport with the skill). The steps that are followed are as follows: The establishment and formalization of the pattern or form (kata): every action becomes rule-bound (keishikika) The constant repetition of the pattern or form (hampuku) Mastering the pattern or form, as well as the classification of ability en route to mastery, resulting in licensing and grades (kyū and dan) Perfecting the pattern or form (kanzen shugi): the beauty of perfection Going beyond the pattern or form, becoming one with it (tōitsu)
  • It is also interesting to note the differences in this concept of “good-child identity” between Japan and America. As far as expectations for children’s mental development are concerned, Japanese mothers tend to place emphasis on manners, while with American mothers the stress is on linguistic self-expression.
  • In other words, the ideal of the “good child” in Japan is that he or she should not be self-assertive in terms of rules for living together in society, while American “good children” should have their own opinions and be able to stand by themselves.
  • In other words, Japanese mothers tend to refer to people’s feelings, or even to those of inanimate objects, to modify their child’s behavior, and this establishes the basis for making judgments for the child: Children who are taught that the reason for poor behavior has something to do with other people’s feelings tend to place their basis for judgments, or for their behavior, on the possibility of hurting others.
  • As a result, there is a constant emphasis on other people’s feelings in Japan, and parents try to teach their children from a very early age to be sensitive to this information. In Japan, people are expected to consider others first and foremost, and this is a prerequisite for proper behavior in society. It
  • A senior or an elder is called a sempai; one who is younger or subordinate is a kōhai. This sempai-kōhai dichotomy exists in virtually all Japanese corporate, educational, and governmental organizations.
  • The Japanese language has one of the most complicated honorific (keigo) systems in the world. There are basically three types of keigo: teineigo (polite speech), sonkeigo (honorific speech), and kenjōgo (humble speech). Teineigo is used in both
  • Although keigo is used to address superiors or those whom one deeply respects, it is also widely employed in talking to people one does not know well, or who are simply older than oneself. Moreover, it is common for company employees to use keigo in addressing their bosses, whether or not they feel any respect for the other on a personal level. As
  • Recently, it has been said that the younger generation cannot use keigo properly. In fact, children do not use it in addressing their parents at home, nor do students in addressing their teachers in modern Japan. Furthermore, humble forms seem to be disappearing in colloquial language and can be found today only in formal speeches, greetings, and letters.
  • Dictionaries usually suggest kenkyo as the equivalent of modesty. One Japanese dictionary states that kenkyo means sunao to hikaeme. Hikaeme gives the impression of being reserved, and sunao has a variety of meanings, including “gentle, mild, meek, obedient, submissive, docile, compliant, yielding,” and so on. Many of these adjectives in English connote a weak character, but in Japanese sunao is always seen as a compliment. Teachers often describe good students as sunaona iiko. This means that they are quiet, listen to what the teacher says, and ask no questions in class.
  • The Japanese ideal of the perfect human being is illustrated in these folktales, and this is generally a person who has a very strong will.
  • Dentsu Institute reported that only 8 percent of Japanese people surveyed said that they would maintain their own opinion even if it meant falling out with others, which was the lowest percentage in all Asian countries (“Dour and dark outlook,” 2001, p. 19).
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,”
  • ...297 more annotations...
  • 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.
knudsenlu

France, Where Age of Consent Is Up for Debate - The Atlantic - 0 views

www.theatlantic.com/...550700

france debate consent culture children

shared by knudsenlu on 10 Mar 18 - No Cached
  • n April 24, 2017, a 28-year-old-man met an 11-year-old girl in a park in Montmagny, just north of Paris, after which, he took her home where he had oral and vaginal sex with her. When it was over, the girl called her mother and described what had happened, and her mother called the police. “She thought … that she didn’t have the right to protest, that it wouldn’t make any difference,” the mother told Mediapart, a French investigative site which first reported on the allegations of the case. The accusations were of an adult raping a child—a crime that, in France, can lead to a 20-year prison sentence for the perpetrator when the victim is 15 or younger.
  • But it initially wasn’t charged that way. When the case first went to court in September, the man faced only charges of “sexual infraction,” a crime punishable with a maximum of five years in jail and a €75,000 fine. Under French law, a charge of rape requires “violence, coercion, threat, or surprise,” even if the victims are as young as the girl in the Montmagny case. When the case, initially postponed, went back to court in February, the man’s attorneys did not deny the sexual encounter but argued that the girl had been capable of consenting. “She was 11 years and 10 months old, so nearly 12 years old,” defense lawyer Marc Goudarzian said. Sandrine Parise-Heideiger, his fellow defense lawyer, added: “We are not dealing with a sexual predator on a poor little faultless goose.”
  • “It is indefensible that a girl of 11 could be considered consenting with a 28-year-old man. This is shocking,” she added.
  • ...5 more annotations...
  • nder French law, “rape” is defined as “any act of sexual penetration, of whatever nature, committed on the person of another by violence, coercion, threat or surprise.”
  • The medical rationale for age-of-consent laws is clear: Children are developmentally  unprepared to give informed consent, and it can be extremely difficult for them to say no to people in positions of authority, or those they trust. According to the World Health Organization (WHO)’s guidelines: “The sexual abuse of children is a unique phenomenon; the dynamics are often very different to that of adult sexual abuse and therefore abuse of this nature cannot be handled in the same way.” The WHO has found that adult perpetrators also rarely use physical force or violence on children, relying instead on their ability to “manipulate the child’s trust and hide the abuse.”
  • hy has the French legal system seemed reluctant to set a specific age of consent?One prominent explanation stems from the attitudes that followed May 1968, when student protests against capitalism, consumerism, and other values and institutions considered elitist and unjust, led to massive demonstrations, strikes, and civil unrest. The protests represented a cultural revolution that would leave a lasting imprint on France's very identity. Salmona said that after 1968, attitudes began to shift: Children were viewed as having the right to be considered sexual beings—in Salmona’s words: “pedophilia was considered a sexual orientation … It was all part of a vision of freedom.”
  • “People have a hard time admitting they were colonized by the discourse of pedocriminals,” Salmona told me. France in the 1970s and 1980s, she said, was an “atrocious” era for children, an active time for a very unapologetic “pedocriminal lobby.”
  • For her part, Durrieu-Diebolt has unreservedly endorsed an age of consent while defending the presumption of innocence—she does not see a conflict between the two. “We have to find an equilibrium between considering the victim and maintaining a presumption of innocence,” she said. “We have to respect both parts—we can’t go to either extreme.”“What it comes down to is this,” Schiappa said. “Do we think rape is serious or is it tolerable depending on circumstances?”
knudsenlu

Where Is Former President Barack Obama? - The Atlantic - 0 views

www.theatlantic.com/...555296

barack obama politics us trump

shared by knudsenlu on 10 Mar 18 - No Cached
  • At a moment when many of his former voters believe that America is facing a genuine democratic crisis, former President Barack Obama has been largely silent about what is happening in American politics. Other than a handful of appearances—an interview with David Letterman in a new Netflix show, or an oral history project at MIT—he insists on following protocol and tradition for former presidents, resisting the temptation to jump back into the political fray.
  • For the past year, President Trump has worked with the Republican Congress to dismantle crucial parts of Obama’s legacy, including affordable health care, progressive taxation, climate-change regulation, oversight of the financial system, and immigration reform. Discussions of Medicare and Medicaid cuts surfacing in recent weeks suggest that an effort to roll back Lyndon Johnson’s Great Society might be next.
  • ut what Trump has done over the past 14 months is anything but usual. He has employed recklessly bellicose rhetoric against dangerous adversaries such North Korea, created massive conflicts of interest by refusing to separate himself from his business empire, risked setting off a debilitating trade war without any careful deliberation, generally ignored overwhelming evidence that the Russians tampered and plan to continue tampering in our elections, and has been willing to play in the sandbox with noxious white nationalism.
  • ...5 more annotations...
  • But Obama has largely remained silent. That should not come as surprise. His reticence reflects one of the problems that constrained his presidency—his hesitation and resistance to getting down and dirty in the muck of partisan politics. He aimed high, but American politics went low.
  • But when it came to partisan politics, Obama declined to enter into bare-knuckled combat with Tea Party Republicans. He bowed out of the fight at the exact time that he was requiring congressional Democrats to vote on a series of highly controversial issues.
  • Obama’s strategy of trying to deflate his opposition by downplaying or hiding the impact of his programs posed political problems for his political supporters. Democrats wanted Obama to wave the flag of victory, but the president believed that avoiding drama was a better approach. As the president expanded the federal government with a hidden hand, refusing to boast of the effects of the stimulus or downplaying discussions about what his regulatory changes achieved (a sharp contrast from President Trump), Democrats didn’t have as much to work with on the campaign trail.
  • When Obama became president in 2009, Republicans could afford to have former President George W. Bush sit on the sidelines as they rebuilt their strength. Unlike Obama, Bush was hugely unpopular. But more importantly, the right had its institutions as a solid base for revival. The grassroots energy of the Tea Party was connected to these entrenched institutions, from Fox News to Dick Army’s FreedomWorks. But the Democratic Party can’t afford to wait; it needs Obama to learn from one of the great mistakes of his own presidency: his failure to take seriously enough the grave political threat his party was facing.
  • The last time Obama was too timid, the Republicans roared. His party can’t afford to see Obama make that same mistake once again.
knudsenlu

Eisenhower vs. Warren: The Battle Over Brown - The Atlantic - 0 views

www.theatlantic.com/...554045

warren eisenhower brown v board policy

shared by knudsenlu on 09 Mar 18 - No Cached
  • t a White House stag dinner in February 1954, President Dwight Eisenhower shocked the new chief justice of the United States. Earl Warren was Eisenhower’s first appointment to the Supreme Court and had been sworn in just four months earlier. Only two months into his tenure, Warren had presided over oral arguments in the blockbuster school-segregation case Brown v. Board of Education. As of the dinner, the case was still under advisement. Yet Eisenhower seated Warren near one of the attorneys who had argued the case for the southern states, John W. Davis, and went out of his way to praise Davis as a great man. That alone would have made for an awkward evening. What happened next made it fateful. Over coffee, Eisenhower took Warren by the arm and asked him to consider the perspective of white parents in the Deep South. “These are not bad people,” the president said. “All they are concerned about is to see that their sweet little girls are not required to sit in school alongside some big black bucks.”
  • Warren had been a prosecutor and a governor, and was no choirboy; he had heard bigoted language before. Yet as the chief justice, he embodied the impartiality of the entire federal judiciary. He was a man who believed in fairness and dignity. The president’s words had shaken him.
  • When the Court ruled on the remedies phase of Brown in 1955, a decision known as Brown II, the president was even less voluble. He said nothing about the Court’s delegation of supervisory duties to the district courts, or its famous directive that school districts should begin to desegregate “with all deliberate speed.” The following year, Eisenhower personally rewrote the Republican platform to read that the party “accepts” the original Brown decision, rather than “concurs” with it.
  • ...5 more annotations...
  • If the stag dinner upended relations between Warren and Eisenhower, the Brown decision three months later ruptured those relations permanently. The Court decided the case on May 17, 1954, declaring that segregation in public schools was unconstitutional.
  • William I. Hitchcock quotes the only African American on Eisenhower’s executive staff, E. Frederic Morrow, who reported with despair the broad sentiment that the administration “has completely abandoned the Negro in the South.”
  • Warren’s role in the Brown decision is one of the great acts of American statesmanship. The popular California governor joined the Supreme Court at a moment of crisis. Brown had been argued once already, in 1952, but the justices had been divided and uncertain how to proceed.
  • Eisenhower sang a loud and bitter tune about his chief justice. At one point Eisenhower even had to sheepishly apologize to Warren for press reports that had picked up his bad-mouthing. In an excellent chapter, Simon shows that Eisenhower’s regret may have had as much to do with communism as with race.
  • Brown prompted a mighty backlash, but to Warren the decision was the constitutional tradition at work. He wrote that legal principles “should not be compromised and parceled out a little in one case, a little more in another, until eventually someone receives the full benefit.” More than 60 years after Brown, the full benefit remains elusive. If Warren and Eisenhower were alive today, they might ask not whether the Court went too far, but whether it failed to go far enough.
g-dragon

A Brief History of Buddhism in Japan - 0 views

www.thoughtco.com/n-japan-a-brief-history-450148

buddhism history japan

shared by g-dragon on 05 Mar 18 - No Cached
  • It took several centuries for Buddhism to travel from India to Japan. Once Buddhism was established in Japan, however, it flourished. Buddhism had an incalculable impact on Japanese civilization. At the same time, schools of Buddhism imported from mainland Asia became distinctively Japanese.
  • The Koreans brought with them Buddhist sutras, an image of the Buddha, and a letter from the Korean prince praising the dharma. This was the official introduction of Buddhism to Japan.
  • The Japanese aristocracy promptly split into pro- and anti-Buddhist factions. Buddhism gained little real acceptance until the reign of the Empress Suiko and her regent, Prince Shotoku (592 to 628 CE).
  • ...22 more annotations...
  • In the centuries that followed, Buddhism in Japan developed robustly. During the 7th through 9th centuries, Buddhism in China enjoyed a "golden age" and Chinese monks brought the newest developments in practice and scholarship to Japan.
  • Six schools of Buddhism emerged in Japan in the 7th and 8th centuries and all but two of which have disappeared. These schools flourished mostly during the Nara Period of Japanese history (709 to 795 CE). Today, they are sometimes lumped together into one category known as Nara Buddhism.
  • After the Nara period, five other schools of Buddhism emerged in Japan that remain prominent today. These are Tendai, Shingon, Jodo, Zen, and Nichiren.
  • Tendai is best known for two distinctive features. One, it considers the Lotus Sutra to be the supreme sutra and the perfect expression of the Buddha's teachings. Second, it synthesizes the teachings of other schools, resolving contradictions and finding a middle way between extremes.
  • Shingon is the only non-Tibetan school of Vajrayana. Many of the teachings and rituals of Shingon are esoteric, passed orally from teacher to student, and not made public. Shingon remains one of the largest schools of Buddhism in Japan.
  • Very simply, Pure Land emphasizes faith the Buddha Amitabha (Amida Butsu in Japanese) through which one may be reborn in the Pure Land and be nearer to Nirvana. Pure Land is sometimes called Amidism.
  • After some years of study at Mount Hiei and other monasteries, Nichiren believed that the Lotus Sutra contained the complete teachings of the Buddha.
  • Nichiren also believed fervently that all of Japan must be guided by the Lotus Sutra or lose the protection and favor of the Buddha. He condemned other schools of Buddhism, particularly Pure Land.
  • The Buddhist establishment became annoyed with Nichiren and sent him into a series of exiles that lasted most of the rest of his life. Even so, he gained followers, and by the time of his death, Nichiren Buddhism was firmly established in Japan.
  • After Nichiren, no new major schools of Buddhism developed in Japan. However, the existing schools grew, evolved, split, fused, and otherwise developed in many ways.
  •  Japanese Buddhist culture flourished in the 14th century and Buddhist influence was reflected in art, poetry, architecture, gardening, and the tea ceremony.
  • In time, this favoritism led to a partisan rivalry, which sometimes became violent.
  • The influence of Buddhism declined, however. Buddhism faced competition from Shinto -- the Japanese indigenous religion -- as well as Confucianism. To keep the three rivals separated, the government decreed that Buddhism would have first place in matters of religion, Confucianism would have first place in matters of morality, and Shinto would have first place in matters of state.
  • The Meiji Restoration in 1868 restored the power of the Emperor. In the state religion, Shinto, the emperor was worshiped as a living god.
  • The Emperor was not a god in Buddhism, however. This may be why the Meiji government ordered Buddhism banished
  • Temples were burned or destroyed, and priests and monks were forced to return to lay life.
  • Buddhism was too deeply ingrained in Japan's culture and history to disappear, however. Eventually, the banishment was lifted. But the Meiji government was not done with Buddhism yet.
  • In 1872, the Meiji government decreed that Buddhist monks and priests (but not nuns) should be free to marry if they chose to do so. Soon "temple families" became commonplace and the administration of temples and monasteries became family businesses, handed down from fathers to sons.
  • Today, the government of Japan recognizes more than 150 schools of Buddhism, but the major schools are still Nara (mostly Kegon), Shingon, Tendai, Jodo, Zen, and Nichiren.
  • In more recent years, several news stories have reported that Buddhism is dying in Japan, especially in rural areas.
  • For generations, the many small "family owned" temples had a monopoly on the funeral business and funerals became their chief source of income. Sons took over temples from their fathers out of duty more than vocation. When combined, these two factors made much of Japanese Buddhism into "funeral Buddhism." Many temples offer little else but funeral and memorial services.
  • Japanese living in urban centers are losing interest in Buddhism.
anonymous

Millions Are Still Suffering from the Vietnam War | History News Network - 0 views

historynewsnetwork.org/...168886

History crisis war vietnam

shared by anonymous on 20 May 18 - No Cached
  • More than forty years after the Vietnam War, death and devastation continue to follow in its wake, and the misery index rises even though the shooting has long stopped.
  • However interpreted, certain facts remain irrefutable and speak for themselves: 211,000 American men and women were killed or wounded on the battlefields of Vietnam, and 1,600 remain missing. Incredibly, estimates today range as high as 3,000,000 Vietnamese men, women and children and an additional 1,000,000 Cambodian/Lao killed or wounded. 
  • Agent Orange Dioxin in human blood samples taken from Vietnamese men and women ranging from twelve to twenty-five years old clearly show the contaminant chemicals have moved up through the food chain into humans.
  • ...4 more annotations...
  • As compared to others in the region, children living in areas sprayed with Agent Orange have been found to suffer three times as many cleft palates, three times as much mental retardation, are three times as likely to have extra fingers or toes and eight times as likely to experience massive abdominal and inguinal hernias.
  • Children born to Vietnam veterans are more prone to birth defects relating to the nervous system, kidneys and oral clefts. Sudden Infant Death Syndrome is 400% more likely to occur in infants born to the men and women who served in Vietnam.
  • In the forty years since the end of the Vietnam War, an estimated 10,000 Lao people, including thousands of children, have died. 
  • Someday perhaps, the way we look at war in our society will change. Someday perhaps, an informed and contemplative American citizenry will demand of its leaders full consideration of the true cost of armed conflict before permitting them to squander our most precious resource – our brave young men and women in service to America.
katherineharron

Supreme Court considering coronavirus changes - CNNPolitics - 0 views

www.cnn.com/...index.html

shared by katherineharron on 25 Mar 20 - No Cached
  • The Supreme Court has closed its doors to the public until "further notice" as the impact of the coronavirus pandemic ripples across the country, raising questions about how the justices will handle the next set of oral arguments scheduled to begin March 23.
  • For now, the justices are mostly lying low and taking advantage of a brief recess from arguments. Scheduled speaking events for Justices Sonia Sotomayor, Stephen Breyer and Clarence Thomas have all been recently canceled. Justice Brett Kavanaugh, however, traveled to Kentucky Friday for the ceremonial swearing in of a lower court judge.
  • But there is court precedent -- albeit from 1918, during the height of Spanish flu pandemic. According to a Washington Post article published at the time, the court session was postponed because of the "continuation of influenza."
  • ...2 more annotations...
  • A postponement, however, could tighten an already-packed schedule, and the justices rarely miss their self-imposed end of June deadline to issue all remaining opinions.
  • It's not the first time an emergency has impacted the court's schedule.During the anthrax crisis in 2001, the justices moved across town after the mailroom in the building's basement tested positive for anthrax. But such a move now would not eliminate concerns about large gatherings.
Javier E

Safety Advice If You Must Visit the Grocery Store - WSJ - 0 views

www.wsj.com/...-the-grocery-store-11585336520

grocery shopping pandemic safety personal response

shared by Javier E on 12 Apr 20 - No Cached
  • if you must go to the store, what’s the best way to navigate the aisles and crowds? Information and guidance about the virus is changing quickly, so we asked the experts.
  • Try to minimize visits to the store. “The biggest risk factor is really being around other people,”
  • If you must go, maintain a buffer around yourself and try to go at off-hours. (The Centers for Disease Control and Prevention recommends a 6-foot buffer
  • ...24 more annotations...
  • Try to avoid exchanging money or credit cards with the cashier. Use a credit-card reader when possible.
  • all Americans to wear cloth face masks when out in public, which includes when in the grocery store.
  • wash your hands with soap and water before going out and when coming home, and use hand sanitizer when out.
  • If you use gloves, choose disposable ones and throw them before getting into your car or as soon as you get home
  • Try not to use your phone when in the store. If you do, clean it when you get home.
  • it’s a good idea to bring your own, mainly to wipe the grocery cart
  • Wipes can also be used for other high-touch areas in the store like freezer handles or tongs used in self-serve bins.
  • To be extra cautious, you could heat food in the oven or microwave, though this hasn’t been specifically studied so it’s unclear if there’s a particular length of time needed.
  • People over 65 and those who have medical conditions that put them at greater risk of hospitalization and serious illness should avoid going to the grocery store, if possible. Try to order groceries online or have a family member or friend deliver them while taking precautions.
  • Though there have been no documented cases of transmission of the novel coronavirus through food packaging, a recent NEJM study found that the virus can live on cardboard for up to 24 hours and on hard surfaces such as plastic and stainless steel for two to three days.
  • use self-checkout when possible and use hand sanitizer when you’re done.
  • experts say wiping down cereal boxes and other packages isn’t necessary. “Use the wipes when you need them,” says Dr. Chapman. If you’re home you can easily wash your hands. “That’s going to reduce your risk as much if not more than trying to wipe everything down,” he says.
  • instead of being preoccupied with wiping down packaging and containers, focus on washing your hands. “It’s much better to treat your hands, wash your hands, rather than dealing with all the surfaces,”
  • Your mouth is a gateway to both your respiratory system (your lungs) and your digestive system (stomach). Respiratory viruses like the novel coronavirus are believed to enter the body and reproduce through the respiratory tract, not the digestive tract.
  • Experts say it is possible that if the virus rubs off from any object to the inside of your mouth, it could infect you if it goes into your respiratory system. But there doesn’t appear to be any risk of infection via your digestive trac
  • doctors say getting the virus through ingestion of contaminated food seems unlikely. Gregory Poland, director of the Mayo Clinic’s Vaccine Research Group in Rochester, Minn., speculates that the gastric acid in the stomach would kill it. “My own speculation is that the GI route would be very low likelihood compared to known and efficient methods of infection,”
  • the studies were done in a laboratory with high doses of the virus, so it’s unknown if in real life the virus can be transmitted that way. Most likely if someone were to sneeze or cough on a cardboard container, the virus would degrade more quickly due to environmental factors, such as sunlight.
  • If you touch virus particles on raw food and then touch your nose, eyes or mouth, that is a potential source of transmission. But experts note that is very unlikely. To be vigilant, thoroughly wash your hands with soap and water, and don’t eat your food with your hands.
  • Experts urge people not to wash fruits and vegetables with anything but water. The chemicals on wipes and chlorine solutions especially can be dangerous—don’t ingest those.
  • There’s no evidence that the virus can be transmitted through clothing, but it hasn’t been specifically studied
  • The good news is it can be killed by doing laundry. So if you were in a grocery store where people near you were coughing, it’s a good idea to remove your clothes when you get home. Don’t shake clothing. Place it in your laundry hamper.
  • The CDC recommends laundering contaminated clothes in the warmest appropriate water setting and drying them thoroughly.
  • The CDC says there are no known cases of the novel coronavirus being spread through the fecal-oral route, which is a common route of transmission for stomach viruses like the norovirus.
  • But a recent study that hasn’t been peer reviewed yet found the virus in the stool of some patients. This route of transmission remains unknown, and experts say it’s unlikely to be contributing significantly to the pandemic.
Javier E

All The Things You Never Even Knew You Wanted To Know About Neil Postman - NeilPostman.org - 0 views

neilpostman.org

psychology social media technology language bias postman Culture

shared by Javier E on 13 May 21 - No Cached
  • here are some Big Ideas that have stuck out to me:
  • The medium is the message. Borrowing from McLuhan, he explained that every medium — TV, radio, typography, oral transmission — changes and biases the message itself
  • The written word, for example, tends to bias the message towards linear thinking, logic, exposition, and delayed response.
  • ...30 more annotations...
  • Video tends to bias towards the “peek-a-book world”: trivial content that vanishes in seconds, constantly flickering images, yet the viewer has a hard time turning away no matter the subject… because the medium is just so darn entertaining
  • Education ≠ entertainment
  • School is about asking questions; TV is about passive consumption. School is about the development of language; TV demands attention to images.
  • TV is always fun and entertaining; serious education is not.
  • by equating education with entertainment children would never learn the rigorous of serious schooling.
  • Subjects should be taught as history. “Every teacher,” Postman said, “must be a history teacher.” Every subject has a fascinating history.
  • To teach a subject without the history of how it happened “is to reduce knowledge to a mere consumer product,” he said. “It is to deprive students of a sense of the meaning of what we know, and of how we know.
  • To teach about the atom without Democritus, to teach about electricity without Faraday, to teach about political science without Aristotle or Machiavelli, to teach about music without Haydn, is to refuse our students access to The Great Conversation. It is to deny them knowledge of their roots
  • Fear Huxley’s future, not Orwell’s. Everyone is worried about Big Brother… but we should really fear ourselves. We live in a society where we can spend hours on devices entertaining ourselves.
  • We can amuse ourselves to death.
  • How we talk is how we think. “Any significant change in our ways of talking can lead to a change in point of view.”
  • The words we use convey meaning and if you can convince others to use your words, perspectives can shift.
  • Technology is a doubled-edged sword. Technology giveth and taketh away.
  • The printing press allowed us to codify and pass down knowledge reliability but in exchange we gave up our memories.
  • Mobile phones gave us constant communication but now we’re always distracted and never alone.
  • What should I read first?
  • You should start with Amusing Ourselves to Death:
  • The foreword is brilliant. It’s short, here’s an excerpt:
  • We were keeping our eye on 1984. When the year came and the prophecy didn’t, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares.
  • But we had forgotten that alongside Orwell’s dark vision, there was another - slightly older, slightly less well known, equally chilling: Aldous Huxley’s Brave New World.
  • Orwell warns that we will be overcome by an externally imposed oppression.
  • But in Huxley’s vision, no Big Brother is required to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think.
  • What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one.
  • What Orwell feared were those who would ban books
  • Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism
  • Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance.
  • Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture
  • As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny “failed to take into account man’s almost infinite appetite for distractions”.
  • In 1984, Huxley added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure.
  • In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us.
Javier E

Digital Tribes: The Search For Identity In The Global Village - 0 views

www.diygenius.com/digital-tribes

tribalism tribe identity village technology language psychology social media Politics history crisis Culture McLuhan

shared by Javier E on 13 May 21 - No Cached
  • Re-Tribalization In The Global Village:
  • What I find most interesting about McLuhan’s work and media analysis is he actually thought most of these changes were bad
  • His argument was that Western civilization had become progressively de-tribalized since the invention of the printing press and the rise of mass literacy but that electronic media would lead to a re-tribalization that would have disastrous consequences for social cohesion.
  • ...16 more annotations...
  • In his work, he contrasted the two most dominant modes of social culture found in human societies:
  • 1. Tribal
  • Pre-literate cultures are tribal.
  • Tribal people inhabit a sensual, dynamic and non-linear world. Reality is taken in through all the five senses, words are seen as a kind of magic, and the emphasis is on communicating knowledge through oral storytelling.
  • the instant nature of electric-information movement is decentralizing——rather than enlarging——the family of man into a new state of multitudinous tribal existences.
  • 2. Literate
  • Tribal cultures are inward-looking, collectivist and often hostile to other cultures.
  • They evolved from the development of the printing press and mass literacy, which imposes linear thought and reliance on sight at the expense of other more interactive senses. Literate cultures place an emphasis on communicating knowledge through written language and abstract ideas.
  • Literate cultures are outward-looking, individualist, and generally less hostile to other cultures.
  • While the individualism and literacy of what he called “Western man” lead to the rise of the modern world based around logic and order, he argued the age of electronic media would have a re-tribalizing effect on Western culture that would alter sensory patterns and return literate people to a tribal, emotionally volatile state.
  • Modern cultures are literate.
  • Particularly in countries where literate values are deeply institutionalized, this is a highly traumatic process, since the clash of the old segmented visual culture and the new integral electronic culture creates a crisis of identity, a vacuum of the self, which generates tremendous violence——violence that is simply an identity quest, private or corporate, social or commercial….”
  • Incredibly, McLuhan was saying this decades before the invention of the World Wide Web and the mobile revolution that massively accelerated this process.
  • What we’re seeing today is a re-tribalization of literate Western people but much of it is happening beyond the traditional boundaries of human culture: race, ethnicity, family, religion, and gender.
  • In fact, many of the more radical communities forming among the dispossessed and underemployed are openly hostile to traditional human cultures and Western values like freedom of speech and association. People’s frustrated identity quest can lead them to the violence of nihilism and self-destruction.
  • To make matters worse, we are increasingly stuck in Internet filter bubbles and safe spaces without exposure to different ideas and perspectives. We are seeing the rise of many new interest and identity groups that are re-tribalizing and losing compassion and tolerance for those who think, believe and act differently.
katherineharron

This week was a turning point for Republicans on Trump - CNNPolitics - 0 views

www.cnn.com/...index.html

trump

shared by katherineharron on 20 Oct 19 - No Cached
  • But it was Vice President Mike Pence, along with Secretary of State Mike Pompeo, who went to Ankara to negotiate a ceasefire. "The President didn't go. He sent Pence in his place," says CNN White House Correspondent Kaitlan Collins, who traveled with the vice president on Thursday. "It was just interesting watching Pence be in that room for so many hours negotiating."
  • As Collins flew back to Washington with Pence's team, they were already getting feedback from the US criticizing the deal, as well as some reports of ceasefire violations.
  • "The Supreme Court will hear oral arguments about President Trump's decision to end DACA," Shear says. That case, heard on November 12, will focus on whether the Trump administration will be allowed to phase out a program that provides protections for nearly 700,000 so-called Dreamers.
  • ...3 more annotations...
  • Washington Post Congressional Reporter Karoun Demirjian says that election could have an impact on a critical trade deal, the US-Mexico-Canada Agreement. Neither Canada nor the US have ratified the USMCA.
  • Barrón-López reports that LULAC is "trying to register tends of thousands of Latinos ahead of the Iowa Democratic caucuses, hoping that the group could have some sway" in who ultimately carries the state in the Democratic presidential contest.
  • But McConnell did tell Senate Republicans in their weekly meeting that they needed to prepare for an impeachment trial. The GOP cracks when it comes to impeachment are very limited, but still worth tracking.Republican Rep. Francis Rooney of Florida this past week told CNN, "I don't think you can rule anything out until you know all the facts." Rooney also decided this past week not to seek reelection, which could him more of a wild card in the weeks ahead.Former GOP Gov. John Kasich of Ohio said he would vote yes on impeachment if he were in the House. Kasich was in the House back when President Bill Clinton was impeached. Kasich, though, is a constant Trump critic, so reading too much into his tough criticism would be unwise. But, again, it is worth tracking any Republican dissent or wavering on the impeachment question.
‹ Previous 21 - 40 of 58 Next ›
Showing 20▼ items per page