100 Learning Other Cultures Quotes — Niche Quotes 💬 (2024)

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One of the most effective ways to learn about oneself is by taking seriously the cultures of others. It forces you to pay attention to those details of life which differentiate them from you.

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There are obviously two educations. One should teach us how to make a living and the other how to live. Surely these should never be confused in the mind of any man who has the slightest inkling of what culture is. For most of us it is essential that we should make a living...In the complications of modern life and with our increased accumulation of knowledge, it doubtless helps greatly to compress some years of experience into far fewer years by studying for a particular trade or profession in an institution; but that fact should not blind us to another—namely, that in so doing we are learning a trade or a profession, but are not getting a liberal education as human beings.

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I've often thought there ought to be a manual to hand to little kids, telling them what kind of planet they're on, why they don't fall off it, how much time they've probably got here, how to avoid poison ivy, and so on. I tried to write one once. It was called Welcome to Earth. But I got stuck on explaining why we don't fall off the planet. Gravity is just a word. It doesn't explain anything. If I could get past gravity, I'd tell them how we reproduce, how long we've been here, apparently, and a little bit about evolution. I didn't learn until I was in college about all the other cultures, and I should have learned that in the first grade. A first grader should understand that his or her culture isn't a rational invention; that there are thousands of other cultures and they all work pretty well; that all cultures function on faith rather than truth; that there are lots of alternatives to our own society. Cultural relativity is defensible and attractive. It's also a source of hope. It means we don't have to continue this way if we don't like it.

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To say that straight men are heterosexual is only to say that they engage in sex (f*cking exclusively with the other sex, i.e., women). All or almost all of that which pertains to love, most straight men reserve exclusively for other men. The people whom they admire, respect, adore, revere, honor, whom they imitate, idolize, and form profound attachments to, whom they are willing to teach and from whom they are willing to learn, and whose respect, admiration, recognition, honor, reverence and love they desire… those are, overwhelmingly, other men. In their relations with women, what passes for respect is kindness, generosity or paternalism; what passes for honor is removal to the pedestal. From women they want devotion, service and sex.Heterosexual male culture is hom*oerotic; it is man-loving.

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It was our belief that the love of possessions is a weakness to be overcome. . . . Children must early learn the beauty of generosity. They are taught to give what they prize most, that they may taste the happiness of giving. . . . The Indians in their simplicity literally give away all that they have—to relatives, to guests of other tribes or clans, but above all to the poor and the aged, from whom they can hope for no return.

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this is the 21st century and we need to redefine r/evolution. this planet needs a people’s r/evolution. a humanist r/evolution. r/evolution is not about bloodshed or about going to the mountains and fighting. we will fight if we are forced to but the fundamental goal of r/evolution must be peace.we need a r/evolution of the mind. we need a r/evolution of the heart. we need a r/evolution of the spirit. the power of the people is stronger than any weapon. a people’s r/evolution can’t be stopped. we need to be weapons of mass construction. weapons of mass love. it’s not enough just to change the system. we need to change ourselves. we have got to make this world user friendly. user friendly.are you ready to sacrifice to end world hunger. to sacrifice to end colonialism. to end neo-colonialism. to end racism. to end sexism.r/evolution means the end of exploitation. r/evolution means respecting people from other cultures. r/evolution is creative.r/evolution means treating your mate as a friend and an equal. r/evolution is sexy.r/evolution means respecting and learning from your children. r/evolution is beautiful.r/evolution means protecting the people. the plants. the animals. the air. the water. r/evolution means saving this planet.r/evolution is love.

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Cultural history, as well as observation of ourselves and others, allow the following answer: Most people learn to save themselves by artificially limiting the content of consciousness.

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No more cars in national parks. Let the people walk. Or ride horses, bicycles, mules, wild pigs--anything--but keep the automobiles and the motorcycles and all their motorized relatives out. We have agreed not to drive our automobiles into cathedrals, concert halls, art museums, legislative assemblies, private bedrooms and the other sanctums of our culture; we should treat our national parks with the same deference, for they, too, are holy places. An increasingly pagan and hedonistic people (thank God!), we are learning finally that the forests and mountains and desert canyons are holier than our churches. Therefore let us behave accordingly.

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People of different religions and cultures live side by side in almost every part of the world, and most of us have overlapping identities which unite us with very different groups. We can love what we are, without hating what – and who – we are not. We can thrive in our own tradition, even as we learn from others, and come to respect their teachings.

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A willingness to lose one's self in a story was the first step to learning compassion, to appreciating other cultures, to realizing what possibilities the world held for people who kept at life despite the odds.

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I always encourage them to practice in a way that will help them go back to their own tradition and get re-rooted. If they succeed at at becoming reintegrated, they will be an important instrument in transforming and renewing their tradition. ...When we respect our blood ancestors and our spiritual ancestors, we feel rooted. If we find ways to cherish and develop our spiritual heritage, we will avoid the kind of alienation that is destroying society, and we will become whole again. ... Learning to touch deeply the jewels of our own tradition will allow us to understand and appreciate the values of other traditions, and this will benefit everyone.

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We are not sheep or cows. God didn’t create fences for us or boundaries to contain our nationalities. Man did. God didn’t draw up religious barriers to separate us from each other. Man did. And on top of that, no father would like to see his children fighting or killing each other. The Creator favors the man who spreads loves over the man who spreads hate. A religious title does not make anyone more superior over another. If a kind man stands by his conscience and exhibits truth in his words and actions, he will stand by God regardless of his faith. If mankind wants to evolve, we must learn from our past mistakes. If not, our technology will evolve without us.

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When Europeans arrived on this continent, they blew it with the Native Americans. They plowed over them, taking as much as they could of their land and valuables, and respecting almost nothing about the native cultures. They lost the wisdom of the indigenous peoples-wisdom about the land and connectedness to the great web of life…We have another chance with all these refugees. People come here penniless but not cultureless. They bring us gifts. We can synthesize the best of our traditions with the best of theirs. We can teach and learn from each other to produce a better America…

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The psyche cannot tolerate a vacuum of love. In the severely abused or deprived child, pain, dis-ease, and violance rush in to fill the void. In the average person in our culture, who has been only "normally" deprived of touch, anxiety and an insatiable hunger for posessions replace the missing eros. The child lacking a sense of welcome, joyous belonging, gratuitous security, will learn to hoard the limited supply of affection. According to the law of psychic compensation, not being held leads to holding on, grasping, addiction, posessiveness. Gradually, things replace people as a source of pleasure and security. When the gift of belonging with is denied, the child learns that love means belongin to. To the degree we are arrested at this stage of development, the needy child will dominate our motivations. Other people and things (and there is fundamentally no difference) will be seen as existing solely for the purpose of "my" survival and satisfaction. "Mine" will become the most important word.

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Seven Ways To Get Ahead in Business:1. Be forward thinking 2. Be inventive, and daring3. Do the right thing4. Be honest and straight forward5. Be willing to change, to learn, to grow6. Work hard and be yourself7. Lead by example

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The geniuses of all ages and of all lands speak different languages but the same flame burns in them all. Oh, if you only knew what unearthly happiness my soul feels now from being able to understand them.

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I don’t know. What I can say for certain is that I’m not yet ready to abandon the possibility of America—not just for the sake of future generations of Americans but for all of humankind. For I’m convinced that the pandemic we’re currently living through is both a manifestation of and a mere interruption in the relentless march toward an interconnected world, one in which peoples and cultures can’t help but collide. In that world—of global supply chains, instantaneous capital transfers, social media, transnational terrorist networks, climate change, mass migration, and ever-increasing complexity—we will learn to live together, cooperate with one another, and recognize the dignity of others, or we will perish. And so the world watches America—the only great power in history made up of people from every corner of the planet, comprising every race and faith and cultural practice—to see if our experiment in democracy can work. To see if we can do what no other nation has ever done. To see if we can actually live up to the meaning of our creed.

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Their constant outward-looking, their mania for radios, cars, and a thousand other trinkets made them dream and fix their eyes upon the trash of life, made it impossible for them to learn a language which could have taught them to speak of what was in their or others' hearts. The words of their souls were the syllables of popular songs.

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The people who stand before kings may look like they did it all by themselves. But in fact they are invariably the beneficiaries of hidden advantages and extraordinary opportunities and cultural legacies that allow them to learn and work hard and make sense of the world in ways others cannot. It makes a difference where and when we grew up. The culture we belong to and the legacies passed down by our forebears shape the patterns of our achievements in ways we cannot begin to imagine. It's not enough to ask what successful people are like, in other words. It is only by asking where they are from that we can unravel the logic behind who succeeds and who doesn't.

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Man cuts out for himself a manageable world: he throws himself into action uncritically, unthinkingly. He accepts the cultural programming that turns his nose where he is supposed to look; he doesn’t bite the world off in one piece as a giant would, but in small manageable pieces, as a beaver does. He uses all kinds of techniques, which we call the “character defenses”: he learns not to expose himself, not to stand out; he learns to embed himself in other-power, both of concrete persons and of things and cultural commands; the result is that he comes to exist in the imagined infallibility of the world around him. He doesn’t have to have fears when his feet are solidly mired and his life mapped out in a ready-made maze. All he has to do is to plunge ahead in a compulsive style of drivenness in the “ways of the world.

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I understand we all have our differences. But while learning about history I've read about white people coming together, Jews coming together, Spanish coming together, different cultures and religions understanding and coming together despite their differences. Slavery was never something that shocked me. What shocks me is how black people have not yet overcome the odds and we're such strong smart people. Why we can't just stand together?

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Because of course I feared that i might be overreacting, overemotional, oversensitive, weak, playing victim, crying wolf, blowing things out of proportion, making things up. Because generations of women have heard that they're irrational, melodramatic, neurotic, hysterical, hormonal, psycho, fragile and bossy. Because girls are coached out of the womb to be nonconfrontational, agreeable, solicitous, deferential, demure, nurturing, to be tuned in to others, and to shrink and shut up. Because speaking up for myself was not how I learned English. Because I'm fluent in Apology, in Question Mark, in Giggle, in Bowing Down, in Self-Sacrifice.

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I don’t know if I’ve learned anything yet! I did learn how to have a happy home, but I consider myself fortunate in that regard because I could’ve rolled right by it. Everybody has a superficial side and a deep side, but this culture doesn’t place much value on depth — we don’t have shamans or soothsayers, and depth isn’t encouraged or understood. Surrounded by this shallow, glossy society we develop a shallow side, too, and we become attracted to fluff. That’s reflected in the fact that this culture sets up an addiction to romance based on insecurity — the uncertainty of whether or not you’re truly united with the object of your obsession is the rush people get hooked on. I’ve seen this pattern so much in myself and my friends and some people never get off that line.But along with developing my superficial side, I always nurtured a deeper longing, so even when I was falling into the trap of that other kind of love, I was hip to what I was doing. I recently read an article in Esquire magazine called ‘The End of Sex,’ that said something that struck me as very true. It said: “If you want endless repetition, see a lot of different people. If you want infinite variety, stay with one.” What happens when you date is you run all your best moves and tell all your best stories — and in a way, that routine is a method for falling in love with yourself over and over.You can’t do that with a longtime mate because he knows all that old material. With a long relationship, things die then are rekindled, and that shared process of rebirth deepens the love. It’s hard work, though, and a lot of people run at the first sign of trouble. You’re with this person, and suddenly you look like an asshole to them or they look like an asshole to you — it’s unpleasant, but if you can get through it you get closer and you learn a way of loving that’s different from the neurotic love enshrined in movies. It’s warmer and has more padding to it.

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A child's reading is guided by pleasure, but his pleasure is undifferentiated; he cannot distinguish, for example, between aesthetic pleasure and the pleasures of learning or daydreaming. In adolescence we realize that there are different kinds of pleasure, some of which cannot be enjoyed simultaneously, but we need help from others in defining them. Whether it be a matter of taste in food or taste in literature, the adolescent looks for a mentor in whose authority he can believe. He eats or reads what his mentor recommends and, inevitably, there are occasions when he has to deceive himself a little; he has to pretend that he enjoys olives or War and Peace a little more than he actually does. Between the ages of twenty and forty we are engaged in the process of discovering who we are, which involves learning the difference between accidental limitations which it is our duty to outgrow and the necessary limitations of our nature beyond which we cannot trespass with impunity. Few of us can learn this without making mistakes, without trying to become a little more of a universal man than we are permitted to be. It is during this period that a writer can most easily be led astray by another writer or by some ideology. When someone between twenty and forty says, apropos of a work of art, 'I know what I like,'he is really saying 'I have no taste of my own but accept the taste of my cultural milieu', because, between twenty and forty, the surest sign that a man has a genuine taste of his own is that he is uncertain of it. After forty, if we have not lost our authentic selves altogether, pleasure can again become what it was when we were children, the proper guide to what we should read.

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What makes us so adaptable? In one word, culture – our ability learn from others, to copy, imitate, share and improve.

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I can speak the languages of lots of groups and learn others with some ease, but no matter how fluent I am, when I'm not speaking Josie, I am merely acting. We all are when we interact outside of our natural cultures. It is inevitable, because it is impossible to be fully yourself in a foreign language.

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One student asks: Why should I live? Steven Pinker answers: In the very act of asking that question, you are seeking reasons for your convictions, and so you are committed to reason as the means to discover and justify what is important to you. And there are so many reasons to live! As a sentient being, you have the potential to flourish. You can refine your faculty of reason itself by learning and debating. You can seek explanations of the natural world through science, and insight into the human condition through the arts and humanities. You can make the most of your capacity for pleasure and satisfaction, which allowed your ancestors to thrive and thereby allowed you to exist. You can appreciate the beauty and richness of the natural and cultural world. As the heir to billions of years of life perpetuating itself, you can perpetuate life in turn. You have been endowed with a sense of sympathy—the ability to like, love, respect, help, and show kindness—and you can enjoy the gift of mutual benevolence with friends, family, and colleagues. And because reason tells you that none of this is particular to you, you have the responsibility to provide to others what you expect for yourself. You can foster the welfare of other sentient beings by enhancing life, health, knowledge, freedom, abundance, safety, beauty, and peace. History shows that when we sympathize with others and apply our ingenuity to improving the human condition, we can make progress in doing so, and you can help to continue that progress.

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I surrendered myself to the cages of others' expectations, cultural mandates and institutional allegiances. Until I buried who I was in order to become what I should be. I lost myself when I learned how to please.

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The people who stand before kings may look like they did it all by themselves. But in fact they are invariably the beneficiaries of hidden advantages and extraordinary opportunities and cultural legacies that allow them to learn and work hard and make sense of the world in ways others cannot. It makes a difference where and when we grew up.

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American culture in particular has instilled in us the bizarre notion that to ask for help amounts to an admission of failure. But some of the most powerful, successful, admired people in the world seem, to me, to have something in common: they ask constantly, creatively, compassionately, and gracefully. And to be sure: when you ask, there’s always the possibility of a no on the other side of the request. If we don’t allow for that no, we’re not actually asking, we’re either begging or demanding. But it is the fear of the no that keeps so many of our mouths sewn tightly shut.

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We have an obligation to support libraries. To use libraries, to encourage others to use libraries, to protest the closure of libraries. If you do not value libraries then you do not value information or culture or wisdom. You are silencing the voices of the past and you are damaging the future.We have an obligation to read aloud to our children. To read them things they enjoy. To read to them stories we are already tired of. To do the voices, to make it interesting, and not to stop reading to them just because they learn to read to themselves. Use reading-aloud time as bonding time, as time when no phones are being checked, when the distractions of the world are put aside.

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So, like I said, these are a bunch of really sweet guys, but you wouldn't want to share a Galaxy with them, not if they're just gonna keep at it, not if they're not gonna learn to relax a little. I mean it's just gonna be continual nervous time, isn't it, right? Pow, pow, pow, when are they next coming at us? Peaceful coexistence is just right out, right? Get me some water somebody, thank you."He sat back and sipped reflectively.OK," he said, "hear me, hear me. It's, like, these guys, you know, are entitled to their own view of the Universe. And according to their view, which the Universe forced on them, right, they did right. Sounds crazy, but I think you'll agree. They believe in ..."He consulted a piece of paper which he found in the back pocket of his Judicial jeans.They believe in `peace, justice, morality, culture, sport, family life, and the obliteration of all other life forms'.

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Go to other countries. Not a typical backpacking tour. Planned tourmeans you will hang with Americans on bikes and flirt with drunkGermans and someone will steal your Levi’s in the hostel and a guyfrom Poland will sock you in the face while bad techno playseverywhere and you will learn nothing except that your face hurts andnot everyone showers. Get into other cultures and talk politics andlove. Meeting other people is the only way to know if you believe whatyou believe cause it’s been handed to you, or if it really rings truein your heart.Getting lost should be seen as a sweet chance to be found.Remember, you belong everywhere.

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[How do I do it?] Well, it's always a mystery, because you don't know why you get depleted or recharged. But this much I know. I do not allow myself to be overcome by hopelessness, no matter how tough the situation. I believe that if you just do your little bit without thinking of the bigness of what you stand against, if you turn to the enlargement of your own capacities, just that itself creates new potential. And I've learned from the Bhagavad-Gita and other teachings of our culture to detach myself from the results of what I do, because those are not in my hands. The context is not in your control, but your commitment is yours to make, and you can make the deepest commitment with a total detachment about where it will take you. You want it to lead to a better world, and you shape your actions and take full responsibility for them, but then you have detachment. And that combination of deep passion and deep detachment allows me to take on the next challenge, because I don't cripple myself, I don't tie myself in knots. I function like a free being. I think getting that freedom is a social duty because I think we owe it to each not to burden each other with prescription and demands. I think what we owe each other is a celebration of life and to replace fear and hopelessness with fearlessness and joy.

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There is this common notion that people are shallow and ignorant until they go out and see the world. I, on the other hand, went out and in comparison realized I was in pretty good standing.

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Her voice was slightly accented but her French was perfect. Someone who'd not just learned the language but loved it. And it showed with every syllable. Gamache knew it was impossible to split language from culture. That without one the other withered. To love the language was to respect the culture.

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J. R. R. Tolkien, the near-universally-hailed father of modern epic fantasy, crafted his magnum opus The Lord of the Rings to explore the forces of creation as he saw them: God and country, race and class, journeying to war and returning home. I’ve heard it said that he was trying to create some kind of original British mythology using the structure of other cultures’ myths, and maybe that was true. I don’t know. What I see, when I read his work, is a man trying desperately to dream.Dreaming is impossible without myths. If we don’t have enough myths of our own, we’ll latch onto those of others — even if those myths make us believe terrible or false things about ourselves. Tolkien understood this, I think because it’s human nature. Call it the superego, call it common sense, call it pragmatism, call it learned helplessness, but the mind craves boundaries. Depending on the myths we believe in, those boundaries can be magnificently vast, or crushingly tight.

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Plainly, such an approach does not exclude other ways of trying to comprehend the world. Someone committed to it (as I am) can consistently believe (as I do) that we learn much more of human interest about how people think and feel and act by reading novels or studying history than from all of naturalistic psychology, and perhaps always will; similarly, the arts may offer appreciation of the heavens to which astrophysics cannot aspire.

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David Foster Wallace: I think the reason why people behave in an ugly manner is that it’s really scary to be alive and to be human, and people are really really afraid. And that the reasons…That the fear is the basic condition, and there are all kinds of reasons for why we’re so afraid. But the fact of the matter is, is that, is that the job that we’re here to do is to learn how to live in a way that we’re not terrified all the time. And not in a position of using all kinds of different things, and using people to keep that kind of terror at bay. That is my personal opinion.Well for me, as an American male, the face I’d put on the terror is the dawning realization that nothing’s enough, you know? That no pleasure is enough, that no achievement is enough. That there’s a kind of queer dissatisfaction or emptiness at the core of the self that is unassuageable by outside stuff. And my guess is that that’s been what’s going on, ever since people were hitting each other over the head with clubs. Though describable in a number of different words and cultural argots. And that our particular challenge is that there’s never been more and better stuff comin’ from the outside, that seems temporarily to sort of fill the hole or drown out the hole.Personally, I believe that if it’s assuageable in any way it’s by internal means. And I don’t know what that means. I think it’s fine in some way. I think it’s probably assuageable by internal means. I think those internal means have to be earned and developed, and it has something to do with, um, um, the pop-psych phrase is lovin’ yourself.It’s more like, if you can think of times in your life that you’ve treated people with extraordinary decency and love, and pure uninterested concern, just because they were valuable as human beings. The ability to do that with ourselves. To treat ourselves the way we would treat a really good, precious friend. Or a tiny child of ours that we absolutely loved more than life itself. And I think it’s probably possible to achieve that. I think part of the job we’re here for is to learn how to do this.

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Their [girls] sexual energy, their evaluation of adolescent boys and other girls goes thwarted, deflected back upon the girls, unspoken, and their searching hungry gazed returned to their own bodies. The questions, Whom do I desire? Why? What will I do about it? are turned around: Would I desire myself? Why?...Why not? What can I do about it?The books and films they see survey from the young boy's point of view his first touch of a girl's thighs, his first glimpse of her breasts. The girls sit listening, absorbing, their familiar breasts estranged as if they were not part of their bodies, their thighs crossed self-consciously, learning how to leave their bodies and watch them from the outside. Since their bodies are seen from the point of view of strangeness and desire, it is no wonder that what should be familiar, felt to be whole, become estranged and divided into parts. What little girls learn is not the desire for the other, but the desire to be desired. Girls learn to watch their sex along with the boys; that takes up the space that should be devoted to finding out about what they are wanting, and reading and writing about it, seeking it and getting it. Sex is held hostage by beauty and its ransom terms are engraved in girls' minds early and deeply with instruments more beautiful that those which advertisers or p*rnographers know how to use: literature, poetry, painting, and film.This outside-in perspective on their own sexuality leads to the confusion that is at the heart of the myth. Women come to confuse sexual looking with being looked at sexually ("Clairol...it's the look you want"); many confuse sexually feeling with being sexually felt ("Gillete razors...the way a woman wants to feel"); many confuse desiring with being desirable. "My first sexual memory," a woman tells me, "was when I first shaved my legs, and when I ran my hand down the smooth skin I felt how it would feel to someone else's hand." Women say that when they lost weight they "feel sexier" but the nerve endings in the cl*tor*s and nipples don't multiply with weight loss. Women tell me they're jealous of the men who get so much pleasure out of the female body that they imagine being inside the male body that is inside their own so that they can vicariously experience desire. Could it be then that women's famous slowness of arousal to men's, complex fantasy life, the lack of pleasure many experience in intercourse, is related to this cultural negation of sexual imagery that affirms the female point of view, the culture prohibition against seeing men's bodies as instruments of pleasure? Could it be related to the taboo against representing intercourse as an opportunity for a straight woman actively to pursue, grasp, savor, and consume the male body for her satisfaction, as much as she is pursued, grasped, savored, and consumed for his?

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We learn to dwell with God by learning the practices of hospitality, listening, forgiveness, and reconciliation—the daily tasks of life with other people. Stability in Christ is always stability in community

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All of it dust now, all of their precious humanoid civilization ground to junk under glaciers or weathered away by wind and spray and rain and frozen ice - all of it. Only this pathetic maze-tomb left. So much for their humanity, or whatever they chose to call it, thought Unaha-Closp. Only their machines remained. But would any of the others learn? Would they see this for what it was, this frozen rockball? Would they, indeed!

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In a servant leadership culture we learn by choice or example that if we want to be great, we have to serve others respectfully.

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The inconsistencies that haunt our relationships with animals also result from the quirks of human cognition. We like to think of ourselves as the rational species. But research in cognitive psychology and behavioral economics shows that our thinking and behavior are often completely illogical. In one study, for example, groups of people were independently asked how much they would give to prevent waterfowl from being killed in polluted oil ponds. On average, the subjects said they would pay $80 to save 2,000 birds, $78 to save 20,000 birds, and $88 to save 200,000 birds. Sometimes animals act more logically than people do; a recent study found that when picking a new home, the decisions of ant colonies were more rational than those of human house-hunters.What is it about human psychology that makes it so difficult for us to think consistently about animals? The paradoxes that plague our interactions with other species are due to the fact that much of our thinking is a mire of instinct, learning, language, culture, intuition, and our reliance on mental shortcuts.

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Cooking is all about connection, I've learned, between us and other species, other times, other cultures (human and microbial both), but, most important, other people. Cooking is one of the more beautiful forms that human generosity takes; that much I sort of knew. But the very best cooking, I discovered, is also a form of intimacy.

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We have agreed not to drive our automobiles into cathedrals, concert halls, art museums, legislative assemblies, private bedrooms and the other sanctums of our culture; we should treat our national parks with the same deference, for they, too, are holy places. An increasingly pagan and hedonistic people (thank God!), we are learning finally that the forests and mountains and desert canyons are holier than our churches. Therefore let us behave accordingly.

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I was wild until I was tamed by shame. Until I started hiding and numbing my feelings for fear of being too much. Until I started deferring to others’ advice instead of trusting my own intuition. Until I became convinced that my imagination was ridiculous and my desires were selfish. Until I surrendered myself to the cages of others’ expectations, cultural mandates, and institutional allegiances. Until I buried who I was in order to become what I should be. I lost myself when I learned how to please.

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Let us dedicate this new era to mothers around the world, and also to the mother of all mothers -- Mother Earth. It is up to us to keep building bridges to bring the world closer together, and not destroy them to divide us further apart. We can pave new roads towards peace simply by understanding other cultures. This can be achieved through traveling, learning other languages, and interacting with others from outside our borders. Only then will one truly discover how we are more alike than different. Never allow language or cultural traditions to come between brothers and sisters. The same way one brother may not like his sister's choice of fashion or hairstyle, he will never hate her for her personal style or music preference. If you judge a man, judge only his heart. And if you should do so, make sure you use the truth in your conscience when weighing one's character. Do not measure anybody strictly based on the bad you see in them and ignore all the good.

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You are the sum total of the people you meet and interact with in the world. Whether it’s your family, peers, or co-workers, the opportunities you have and the things that you learn all come through doors that other people open for you.

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probably the most important fact about genetics and culture is the delayed maturation of the frontal cortex—the genetic programming for the young frontal cortex to be freer from genes than other brain regions, to be sculpted instead by environment, to sop up cultural norms. To hark back to a theme from the first pages of this book, it doesn’t take a particularly fancy brain to learn how to motorically, say, throw a punch. But it takes a fancy, environmentally malleable frontal cortex to learn culture-specific rules about when it’s okay to throw punches.

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When writing a novel a writer should create living people; people not characters. A character is a caricature. If a writer can make people live there may be no great characters in his book, but it is possible that his book will remain as a whole; as an entity; as a novel. If the people the writer is making talk of old masters; of music; of modern painting; of letters; or of science then they should talk of those subjects in the novel. If they do not talk of these subjects and the writer makes them talk of them he is a faker, and if he talks about them himself to show how much he knows then he is showing off. No matter how good a phrase or a simile he may have if he puts it in where it is not absolutely necessary and irreplaceable he is spoiling his work for egotism. Prose is architecture, not interior decoration, and the Baroque is over. For a writer to put his own intellectual musings, which he might sell for a low price as essays, into the mouths of artificially constructed characters which are more remunerative when issued as people in a novel is good economics, perhaps, but does not make literature. People in a novel, not skillfully constructed characters, must be projected from the writer’s assimilated experience, from his knowledge, from his head, from his heart and from all there is of him. If he ever has luck as well as seriousness and gets them out entire they will have more than one dimension and they will last a long time. A good writer should know as near everything as possible. Naturally he will not. A great enough writer seems to be born with knowledge. But he really is not; he has only been born with the ability to learn in a quicker ratio to the passage of time than other men and without conscious application, and with an intelligence to accept or reject what is already presented as knowledge. There are some things which cannot be learned quickly and time, which is all we have, must be paid heavily for their acquiring. They are the very simplest things and because it takes a man’s life to know them the little new that each man gets from life is very costly and the only heritage he has to leave. Every novel which is truly written contributes to the total of knowledge which is there at the disposal of the next writer who comes, but the next writer must pay, always, a certain nominal percentage in experience to be able to understand and assimilate what is available as his birthright and what he must, in turn, take his departure from. If a writer of prose knows enough about what he is writing about he may omit things that he knows and the reader, if the writer is writing truly enough, will have a feeling of those things as strongly as though the writer had stated them. The dignity of movement of an ice-berg is due to only one-eighth of it being above water. A writer who omits things because he does not know them only makes hollow places in his writing. A writer who appreciates the seriousness of writing so little that he is anxious to make people see he is formally educated, cultured or well-bred is merely a popinjay. And this too remember; a serious writer is not to be confounded with a solemn writer. A serious writer may be a hawk or a buzzard or even a popinjay, but a solemn writer is always a bloody owl.

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The Chinese manager learns never to criticize a colleague openly or in front of others, while the Dutch manager learns always to be honest and to give the message straight. Americans are trained to wrap positive messages around negative ones, while the French are trained to criticize passionately and provide positive feedback sparingly.

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The impossibility of 'fellow feeling' is itself the confirmation of injury. The call of such pain, as a pain that cannot be shared through empathy, is a call not just for an attentive hearing, but for a different kind of inhabitance. It is a call for action, and a demand for collective politics, as a politics based not on the possibility that we might be reconciled, but on learning to live with the impossibility of reconciliation, or learning that we live with and beside each other, and yet we are not as one

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Where does this openness to the “other” come from in artists? Some may grow out of empathy earned because artists are themselves often exiled from a normative tribal identity. There is also training to extend that empathy. In art, we constantly train ourselves to inhabit or portray the “other.” Artists learn to be adaptable and blend into an environment while not belonging to it, which also requires learning to speak new tribal languages.

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Jesus was trying to present value of a life of vulnerability in which one would have practical and needed experience of the same. It would be a life without baggage, so one would learn to accept others and their culture instead of always carrying along our own country's assumptions and calling them the Gospel.

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Many people believe that gender identity...is rooted in biology...Many other people understand that gender is more like language than like biology; that is, while they understand us humans to have a biological capacity to use language, they point out we are not born with a hard-wired language "preinstalled" in our brains. Likewise, while we have a biological capacity to identify with and learn to "speak" from a particular location in a cultural gender system, we don't come into the world with a predetermined gender identity.

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The whole commerce between master and slave is a perpetual exercise of the most boisterous passions, the most unremitting despotism on the one part, and degrading subjugation on the other. Our children see this, and learn to imitate it: for man is an imitative animal.

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The basic message is this: If you’re losing your cool, you are losing. If you are triggered, it is because you allowed someone else to dictate your emotional state. If you are outraged, it is because you lack discipline and self-control. These are personal defeats, not the fault of anyone else. And each defeat shapes who you are as a person, and in the collective sense, who we are as a people. This book is about actively hardening your mind so that you can be the person you think you should be. It is about identifying who that person is in the first place, and taking responsibility for the self-improvement required to become them. It is about learning what it means to never quit. It is about learning to take a joke and giving others some charity when they make a bad one. It is about the importance of building a society of iron-tough individuals who can think for themselves, take care of themselves, and recognize that a culture characterized by grit, discipline, and self-reliance is a culture that survives.

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Keep creating new chapters in your personal book and never stop re-inventing and perfecting yourself. Try new things. Pick up new hobbies and books. Travel and explore other cultures. Never stay in the same city or state for more than five years of your life. There are many heavens on earth waiting for you to discover. Seek out people with beautiful hearts and minds, not those with just beautiful style and bodies. The first kind will forever remain beautiful to you, while the other will grow stale and ugly. Learn a new language at least twice. Change your career at least thrice, and change your location often. Like all creatures in the wild, we were designed to keep moving. When a snake sheds its old skin, it becomes a more refined creature. Never stop refining and re-defining yourself. We are all beautiful instruments of God. He created many notes in music so we would not be stuck playing the same song. Be music always. Keep changing the keys, tones, pitch, and volume of each of the songs you create along your journey and play on. Nobody will ever reach ultimate perfection in this lifetime, but trying to achieve it is a full-time job. Start now and don't stop. Make your book of life a musical. Never abandon obligations, but have fun leaving behind a colorful legacy. Never allow anybody to be the composer of your own destiny. Take control of your life, and never allow limitations implanted by society, tell you how your music is supposed to sound — or how your book is supposed to be written.

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Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals.What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.

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most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet co*ke around the world under the slogan ‘Diet co*ke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

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Imagine a nonpatriarchal culture where counseling was available to all men to help them find the work that they are best suited to, that they can do with joy. Imagine work settings that offer timeouts where workers can take classes in relational recovery, where they might fellowship with other workers and build a community of solidarity that, at least if it could not change the arduous, depressing nature of labor itself, could make the workplace more bearable. Imagine a world where men who are unemployed for any reason could learn the way to self-actualization.

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Never having experienced inequality, therefore, the majority of straight white men will be absolutely oblivious to their own advantages – not because they must necessarily be insensitive, sexist, racist, hom*ophobic or unaware of the principles of equality; but because they have been told, over and over again, that there is no inequality left for them – or anyone else – to experience – and everything they have experienced up to that point will only have proved them right.Let the impact of that sink in for a moment.By teaching children and teenagers that equality already exists, we are actively blinding the group that most benefits from inequality – straight white men – to the prospect that it doesn’t. Privilege to them feels indistinguishable from equality, because they’ve been raised to believe that this is how the world behaves for everyone. And because the majority of our popular culture is straight-white-male-dominated, stories that should be windows into empathy for other, less privileged experiences have instead become mirrors, reflecting back at them the one thing they already know: that their lives both are important and free from discrimination.And this hurts men. It hurts them by making them unconsciously perpetrate biases they’ve been actively taught to despise. It hurts them by making them complicit in the distress of others. It hurts them by shoehorning them into a restrictive definition masculinity from which any and all deviation is harshly punished. It hurts them by saying they will always be inferior parents and caregivers, that they must always be active and aggressive even when they long for passivity and quietude, that they must enjoy certain things like sports and beer and cars or else be deemed morally suspect. It hurts them through a process of indoctrination so subtle and pervasive that they never even knew it was happening , and when you’ve been raised to hate inequality, discovering that you’ve actually been its primary beneficiary is horrifying – like learning that the family fortune comes from blood money.Blog post 4/12/2012: Why Teaching Equality Hurts Men

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Our culture values independence and isolation far too much, it seems to me--we have a hard time making ourselves part of things, of making ourselves responsible to others, and trusting others to be there for us. Sure, there's pain involved if we get hurt, but there's far more pain in isolation. I love community because God gave us other people to live with, not to pull away from, and I learn so much from others that I can't imagine my life without the learning I've gained from getting to know other people.

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They were and are children of privilege... the privilege taught, learned, and imbibed, in a "liberal arts education" is the privilege to indict. These children have, in the main, never worked, learned to obey, command, construct, amend, or complete - to actually contribute to the society. They have learned to be shrill, and that their indictment, on the economy, on sex, on race, on the environment, though based on no experience other than hearsay, must trump any discourse, let alone opposition. It occurred to me that I had seen this behavior elsewhere, where it was called developmental difficulty.

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One day, it will all make sense, it will all be revealed. Until then, we learn to live and accept our shadows, our Déjà vu's, our dreams, our intuition that takes us to places that our minds never conceived, our bodies only perceived and our souls gladly remembered. Conversations and experiences amuse me, for I am experimenting with my feelings in ways that I can only do down here. Language makes up for a very interesting, yet bizarre way of putting thoughts into spoken form for the sound to move on in other peoples' ears, but every language, every sound, every word carries with it a long history, a deep culture and the souls of the many people who have previously used it throughout the centuries. Our hearts give us direction, hope and the passion to keep moving forward.. But what we do when they're frozen, broken, torn apart by an unhealthy way of living is what gives us new strength to push forward or kills us completely. Deep inside, we feed the entities that empower the fight between our internal demons and angels. We feed them with our thoughts, our emotions, our self-talk and the external talk that we lower our shields to at times. Whether good or bad, this brings about a change internally and at times there isn't much we can do to protect ourselves. At times, we need to let things be and go along with it. Of course, we're all worried, stressed, confused and lacking direction at times and we're in the same way at peace, stable and walking in the right direction once we get things sorted. Give it some time, give it some light, give it some love. You're not very far away.

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People carry around with them internalization's fixed-feature space learned early in life. Man is like other members of the animal kingdom , first, last and always a prisoner of his biological organism. No matter how hard he tries, it is impossible for him to the best himself of his own culture, where it has penetrated to the roots of his nervous system and determines how he perceives the world.

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It could be said that a liberal education has the nature of a bequest, in that it looks upon the student as the potential heir of a cultural birthright, whereas a practical education has the nature of a commodity to be exchanged for position, status, wealth, etc., in the future. A liberal education rests on the assumption that nature and human nature do not change very much or very fast and that one therefore needs to understand the past. The practical educators assume that human society itself is the only significant context, that change is therefore fundamental, constant, and necessary, that the future will be wholly unlike the past, that the past is outmoded, irrelevant, and an encumbrance upon the future -- the present being only a time for dividing past from future, for getting ready.But these definitions, based on division and opposition, are too simple. It is easy, accepting the viewpoint of either side, to find fault with the other. But the wrong is on neither side; it is in their division...Without the balance of historic value, practical education gives us that most absurd of standards: "relevance," based upon the suppositional needs of a theoretical future. But liberal education, divorced from practicality, gives something no less absurd: the specialist professor of one or another of the liberal arts, the custodian of an inheritance he has learned much about, but nothing from.

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There's several reasons why it make sense to begin building a culture of radical candor by asking people to criticize you. First, it's the best way to show that you are aware you are often wrong and that you want to hear about it when you are. You want to be challenged. Second, you'll learn a lot. Few people scrutinize you as closely as do those that report to you. [...] Third, the more first hand experience you have with how it feels to receive criticism, the better idea you'll have of how your own guidance lands for others. Fourth, asking for criticism is a great way to build trust and strengthen your relationships.

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Paradoxically, it is friendship that often offers us the real route to the pleasures that Romanticism associates with love. That this sounds surprising is only a reflection of how underdeveloped our day-to-day vision of friendship has become. We associate it with a casual acquaintance we see only once in a while to exchange inconsequential and shallow banter. But real friendship is something altogether more profound and worthy of exultation. It is an arena in which two people can get a sense of each other’s vulnerabilities, appreciate each other’s follies without recrimination, reassure each other as to their value and greet the sorrows and tragedies of existence with wit and warmth. Culturally and collectively, we have made a momentous mistake which has left us both lonelier and more disappointed than we ever needed to be. In a better world, our most serious goal would be not to locate one special lover with whom to replace all other humans but to put our intelligence and energy into identifying and nurturing a circle of true friends. At the end of an evening, we would learn to say to certain prospective companions, with an embarrassed smile as we invited them inside – knowing that this would come across as a properly painful rejection – ‘I’m so sorry, couldn’t we just be … lovers?

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A quick check on the platoon showed everyone more or less enjoying the flight."Whatever it is you're eating, Ressk, swallow it before we land," [said Staff Sergeant Kerr]."No problem, Staff.""More like whoever he's eating," Binti muttered beside him."You ought to count your fingers," he suggested. "You're too serley stupid to notice one missing.""Maybe you ought to gren sa talamec to.""That's enough, people."When the Confederation first started integrating the di'Taykan and the Krai into what was predominantly a human military system, xenopsychologists among the elder races expected a number of problems. For the most part, those expectations fell short. After having dealt with the Mictok and the H'san, none of the younger races - all bipedal mammals - had any difficulty with each other's appearance. Cultural differences were absorbed into the prevailing military culture and the remaining problems were dealt with in the age-old military tradition of learning to say "up yours" in the other races' languages. The "us against them" mentality of war made for strange bedfellows.

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I’d found my niche. Since I belonged to no group I learned to move seamlessly between groups. I floated. I was a chameleon, still, a cultural chameleon. I learned how to blend. I could play sports with the jocks. I could talk computers with the nerds. I could jump in the circle and dance with the township kids. I popped around to everyone, working, chatting, telling jokes, making deliveries. I was like a weed dealer, but of food. The weed guy is always welcome at the party. He’s not a part of the circle, but he’s invited into the circle temporarily because of what he can offer. That’s who I was. Always an outsider. As the outsider, you can retreat into a shell, be anonymous, be invisible. Or you can go the other way. You protect yourself by opening up. You don’t ask to be accepted for everything you are, just the one part of yourself that you’re willing to share. For me it was humor. I learned that even though I didn’t belong to one group, I could be a part of any group that was laughing. I’d drop in, pass out the snacks, tell a few jokes. I’d perform for them. I’d catch a bit of their conversation, learn more about their group, and then leave. I never overstayed my welcome. I wasn’t popular, but I wasn’t an outcast. I was everywhere with everybody, and at the same time I was all by myself.

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But we [writers] are crucial. That is what I hope you have learned. We listen for and collect and share stories. Without stories there is no nation and no religion and no culture. Without stories of bone and substance and comedy there is only a river of lies, and sweet and delicious ones they are, too. We are the gatherers, the shepherds, the farmers of stories. We wander widely and look for them and gather them and harvest them and share them as food. It is a craft as necessary and nutritious as any other, and if you are going to be good at it you must double your humility and triple your curiosity and quadruple your ability to listen.

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History proves beyond any possibility of doubt that no religion has ever given a stimulus to scientific progress comparable to that of Islam. The encouragement which learning and scientific research received from Islamic theology resulted in the splendid cultural achievements in the days of the Umayyads and Abbasids and the Arab rule in Sicily and Spain. I do not mention this in order that we might boast of those glorious memories at a time when the Islamic world has forsaken its own traditions and reverted to spiritual blindness and intellectual poverty. We have no right, in our present misery, to boast of past glories. But we must realize that it was the negligence of the Muslims and not any deficiency in the teachings of Islam that caused our present decay. Islam has never been a barrier to progress and science. It appreciates the intellectual activities of man to such a degree as to place him above the angels. No other religion ever went so far in asserting the dominance of reason and, consequently, of learning, above all other manifestations of human life.

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Interpretation takes the sensory experience of the work of art for granted, and proceeds from there. This cannot be taken for granted, now. Think of the sheer multiplication of works of art available to every one of us, superadded to the conflicting tastes and odors and sights of the urban environment that bombard our senses. Ours is a culture based on excess, on overproduction; the result is a steady loss of sharpness in our sensory experience. (...) And it is in the light of the condition of our senses, our capacities, that the task of the critic must be assessed. What is important now is to recover our senses. We must learn to See more, to Hear more, to Feel more.

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Because I questioned myself and my sanity and what I was doing wrong in this situation. Because of course I feared that I might be overreacting, overemotional, oversensitive, weak, playing victim, crying wolf, blowing things out of proportion, making things up. Because generations of women have heard that they’re irrational, melodramatic, neurotic, hysterical, hormonal, psycho, fragile, and bossy. Because girls are coached out of the womb to be nonconfrontational, solicitous, deferential, demure, nurturing, to be tuned in to others, and to shrink and shut up. Because speaking up for myself was not how I learned English. Because I’m fluent in Apology, in Question Mark, in Giggle, in Bowing Down, in Self-Sacrifice. Because slightly more than half of the population is regularly told that what happens doesn’t or that it isn’t the big deal we’re making it into. Because your mothers, sisters, and daughters are routinely second-guessed, blown off, discredited, denigrated, besmirched, belittled, patronized, mocked, shamed, gaslit, insulted, bullied, harassed, threatened, punished, propositioned, and groped, and challenged on what they say. Because when a woman challenges a man, then the facts are automatically in dispute, as is the speaker, and the speaker’s license to speak. Because as women we are told to view and value ourselves in terms of how men view and value us, which is to say, for our sexuality and agreeability. Because it was drilled in until it turned subconscious and became unbearable need: don’t make it about you; put yourself second or last; disregard your feelings but not another’s; disbelieve your perceptions whenever the opportunity presents itself; run and rerun everything by yourself before verbalizing it—put it in perspective, interrogate it: Do you sound nuts? Does this make you look bad? Are you holding his interest? Are you being considerate? Fair? Sweet? Because stifling trauma is just good manners. Because when others serially talk down to you, assume authority over you, try to talk you out of your own feelings and tell you who you are; when you’re not taken seriously or listened to in countless daily interactions—then you may learn to accept it, to expect it, to agree with the critics and the haters and the beloveds, and to sign off on it with total silence. Because they’re coming from a good place. Because everywhere from late-night TV talk shows to thought-leading periodicals to Hollywood to Silicon Valley to Wall Street to Congress and the current administration, women are drastically underrepresented or absent, missing from the popular imagination and public heart. Because although I questioned myself, I didn’t question who controls the narrative, the show, the engineering, or the fantasy, nor to whom it’s catered. Because to mention certain things, like “patriarchy,” is to be dubbed a “feminazi,” which discourages its mention, and whatever goes unmentioned gets a pass, a pass that condones what it isn’t nice to mention, lest we come off as reactionary or shrill.

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even if Noam Chomsky were right about everything, the Islamic doctrines related to martyrdom, jihad, blasphemy, apostasy, the rights of women and hom*osexuals, etc. would still present huge problems for the emergence of a global civil society (and these are problems quite unlike those presented by similar tenets in other faiths, for reasons that I have explained at length elsewhere and touch on only briefly here). And any way in which I might be biased or blinded by “the religion of the state,” or any other form of cultural indoctrination, has absolutely no relevance to the plight of Shiites who have their mosques, weddings, and funerals bombed by Sunni extremists, or to victims of rape who are beaten, imprisoned, or even killed as “adulteresses” throughout the Muslim world. I hope it goes without saying that the Afghan girls who even now are risking their lives by merely learning to read would not be best compensated for their struggles by being handed copies of Chomsky’s books enumerating the sins of the West

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Teach your children this from a very early age: "Everybody in this world is different, you're going to meet people who don't look like you, think like you, or even feel like you. This world is filled with so many different colours and shapes, so many different thoughts and feelings. You should never expect anyone else to be the same as you and you should never expect yourself to be the same as anybody else. But everyone can have so much fun learning about each other and celebrating one another" and when you are all able to do this, the world will begin to change for the better.

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The rather uncomfortable feeling most of us have when we're around snakes is evidence of how this ancient experience continues to influence us today. Throughout the long prehistory of our species and those that preceded it, snakes were a mortal threat. And so we learned our lesson. Others didn't, but that had a nasty habit of dying. So natural selection did its work and the rule--beware of snakes--was ultimately hardwired into every human brain. It's universal. Go anywhere on the planet, examine any culture. People are wary of snakes. Even if--as in the Arctic--there are no snakes. Our primate cousins shared our long experience and they feel the same way: Even monkeys raised in laboratories who have never seen a snake will back away at the sight of one.

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Coming back to America was, for me, much more of a cultural shock than going to India. The people in the Indian countryside don’t use their intellect like we do, they use their intuition instead, and their intuition is far more developed than in the rest of the world. Intuition is a very powerful thing, more powerful than intellect, in my opinion. That’s had a big impact on my work. Western rational thought is not an innate human characteristic; it is learned and is the great achievement of Western civilization. In the villages of India, they never learned it. They learned something else, which is in some ways just as valuable but in other ways is not. That’s the power of intuition and experiential wisdom. Coming back after seven months in Indian villages, I saw the craziness of the Western world as well as its capacity for rational thought. If you just sit and observe, you will see how restless your mind is. If you try to calm it, it only makes it worse, but over time it does calm, and when it does, there’s room to hear more subtle things—that’s when your intuition starts to blossom and you start to see things more clearly and be in the present more. Your mind just slows down, and you see a tremendous expanse in the moment. You see so much more than you could see before. It’s a discipline; you have to practice it. Zen has been a deep influence in my life ever since. At one point I was thinking about going to Japan and trying to get into the Eihei-ji monastery, but my spiritual advisor urged me to stay here. He said there is nothing over there that isn’t here, and he was correct. I learned the truth of the Zen saying that if you are willing to travel around the world to meet a teacher, one will appear next door.

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In fantasy stories we learn to understand the differences of others, we learn compassion for those things we cannot fathom, we learn the importance of keeping our sense of wonder. The strange worlds that exist in the pages of fantastic literature teach us a tolerance of other people and places and engender an openness toward new experience. Fantasy puts the world into perspective in a way that 'realistic' literature rarely does. It is not so much an escape from the here-and-now as an expansion of each reader's horizons.""A child who can love the oddities of a fantasy book cannot possibly be xenophobic as an adult. What is a different color, a different culture, a different tongue for a child who has already mastered Elvish, respected Puddleglums, or fallen under the spell of dark-skinned Ged?

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Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded.

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Each boy’s socialization is unique. Even two siblings close in age do not learn identical values. Culture is thus transmitted on a continuum. In a culture that is fairly religious, for example, some children will grow up to be devout believers; others will reject the faith completely; and most will fall in with the average level of religious observance for their community. Where a child will land on this continuum partly depends on how strong a set of messages he or she receives from the social environment and partly on his or her personal predispositions. The family rebel, for example, might become an atheist, while the child who is most focused on pleasing the parents might become even more religious than they are.

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Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes:the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness;how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour.We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible.Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful,but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with.A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased.Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too.Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

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We say it is "explanation" but it is only in "description" that we are in advance of the older stages of knowledge and science. We describe better we explain just as little as our predecessors. We have discovered a manifold succession where the naive man and investigator of older cultures saw only two things "cause" and "effect " as it was said we have perfected the conception of becoming but have not got a knowledge of what is above and behind the conception. The series of "causes" stands before us much more complete in every case we conclude that this and that must first precede in order that that other may follow - but we have not grasped anything thereby. The peculiarity for example in every chemical process seems a "miracle " the same as before just like all locomotion nobody has "explained" impulse. How could we ever explain We operate only with things which do not exist with lines surfaces bodies atoms divisible times divisible spaces - how can explanation ever be possible when we first make everything a conception our conception It is sufficient to regard science as the exactest humanizing of things that is possible we always learn to describe ourselves more accurately by describing things and their successions. Cause and effect: there is probably never any such duality in fact there is a continuum before us from which we isolate a few portions - just as we always observe a motion as isolated points and therefore do not properly see it but infer it. The abruptness with which many effects take place leads us into error it is however only an abruptness for us. There is an infinite multitude of processes in that abrupt moment which escape us. An intellect which could see cause and effect as a continuum which could see the flux of events not according to our mode of perception as things arbitrarily separated and broken - would throw aside the conception of cause and effect and would deny all conditionality.

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The objective of learning is not necessarily to remember. It may even be salutary to forget. It is only when we forget the early pains and struggles of forming letters that we acquire the capacity for writing. The adult does not remember all the history s/he learned but s/he may hope to have acquired a standard of character and conduct, a sense of affairs and a feeling of change and development in culture. Naturally there is nothing against having a well-stocked mind provided it does not prevent the development of other capacities. But it is still more important to allow knowledge to sink into one in such a way that it becomes fruitful for life; this best done when we feel deeply all we learn. For the life of feeling is less conscious, more dream-like, than intellectual activity and leads to the subconscious life of will where the deep creative capacities of humanity have their being. It is from this sphere that knowledge can emerge again as something deeply significant for life. It is not what we remember exactly, but what we transform which is of real value to our lives. In this transformation the process of forgetting, of allowing subjects to sink into the unconscious before "re-membering" them is an important element.

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Color blindness has become a powerful weapon against progress for people of color, but as a denial mindset, it doesn’t do white people any favors, either. A person who avoids the realities of racism doesn’t build the crucial muscles for navigating cross-cultural tensions or recovering with grace from missteps. That person is less likely to listen deeply to unexpected ideas expressed by people from other cultures or to do the research on her own to learn about her blind spots. When that person then faces the inevitable uncomfortable racial reality—an offended co-worker, a presentation about racial disparity at a PTA meeting, her inadvertent use of a stereotype—she’s caught flat-footed. Denial leaves people ill-prepared to function or thrive in a diverse society. It makes people less effective at collaborating with colleagues, coaching kids’ sports teams, advocating for their neighborhoods, even chatting with acquaintances at social events.

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The problem is that this kind of vilification and over-the-top rhetoric closes the door to the possibility of compromise. It undermines democratic deliberation. It prevents learning –- since, after all, why should we listen to a “fascist,” or a “socialist,” or a “right-wing nut,” or a left-wing nut”? It makes it nearly impossible for people who have legitimate but bridgeable differences to sit down at the same table and hash things out. It robs us of a rational and serious debate, the one we need to have about the very real and very big challenges facing this nation. It coarsens our culture, and at its worst, it can send signals to the most extreme elements of our society that perhaps violence is a justifiable response. So what do we do? As I found out after a year in the White House, changing this type of politics is not easy. And part of what civility requires is that we recall the simple lesson most of us learned from our parents: Treat others as you would like to be treated, with courtesy and respect. (Applause.) But civility in this age also requires something more than just asking if we can’t just all get along.

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Even if we ourselves are not personally scandalized by the notion of other animals as close relatives, even if our age has accommodated to the idea, the passionate resistance of so many of us, in so many epochs and cultures, and by so many distinguished scholars, must say something important about us. What can we learn about ourselves from an apparent error so widespread, propagated by so many leading philosophers and scientists, both ancient and modern, with such assurance and self-satisfaction? One of several possible answers: A sharp distinction between humans and "animals" is essential if we are to bend them to our will, make them work for us, wear them, eat them--without any disquieting tinges of guilt or regret. With untroubled consciences, we can render whole species extinct--for our perceived short-term benefit, or even through simple carelessness. Their loss is of little import: Those beings, we tell ourselves, are not like us. An unbridgeable gap gas thus a practical role to play beyond the mere stroking of human egos. Darwin's formulation of this answer was: "Animals whom we have made our slaves, we do not like to consider our equals.

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Just as the individual is not alone in the group, nor any one society alone among the others, so man is not alone in the universe. When the spectrum or rainbow of human cultures has finally sunk into the void created by our frenzy; as long as we continue to exist and there is a world, that tenuous arch linking us to the inaccessible will still remain, to show us the opposite course to that leading to enslavement; many may be unable to follow it, but its contemplation affords him the only privilege of which he can make himself worthy; that of arresting the process, of controlling the impulse which forces him to block up the cracks in the wall of necessity one by one and to complete his work at the same time as he shuts himself up within his prison; this is a privilege coveted by every society, whatever its beliefs, its political system or its level of civilization; a privilege to which it attaches its leisure, its pleasure, its peace of mind and its freedom; the possibility, vital for life, of unhitching, which consists - Oh! fond farewell to savages and explorations! - in grasping, during the brief intervals in which our species can bring itself to interrupt its hive-like activity, the essence of what it was and continues to be, below the threshold of thought and over and above society: in the contemplation of a mineral more beautiful than all our creations; in the scent that can be smelt at the heart of a lily and is more imbued with learning than all our books; or in the brief glance, heavy with patience, serenity and mutual forgiveness, that, through some involuntary understanding, one can sometimes exchange with a cat.

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We shouldn't let our envy of distinguished masters of the arts distract us from the wonder of how each of us gets new ideas. Perhaps we hold on to our superstitions about creativity in order to make our own deficiencies seem more excusable. For when we tell ourselves that masterful abilities are simply unexplainable, we're also comforting ourselves by saying that those superheroes come endowed with all the qualities we don't possess. Our failures are therefore no fault of our own, nor are those heroes' virtues to their credit, either. If it isn't learned, it isn't earned.When we actually meet the heroes whom our culture views as great, we don't find any singular propensities––only combinations of ingredients quite common in themselves. Most of these heroes are intensely motivated, but so are many other people. They're usually very proficient in some field--but in itself we simply call this craftmanship or expertise. They often have enough self-confidence to stand up to the scorn of peers--but in itself, we might just call that stubbornness. They surely think of things in some novel ways, but so does everyone from time to time. And as for what we call "intelligence", my view is that each person who can speak coherently already has the better part of what our heroes have. Then what makes genius appear to stand apart, if we each have most of what it takes?I suspect that genius needs one thing more: in order to accumulate outstanding qualities, one needs unusually effective ways to learn. It's not enough to learn a lot; one also has to manage what one learns. Those masters have, beneath the surface of their mastery, some special knacks of "higher-order" expertise, which help them organize and apply the things they learn. It is those hidden tricks of mental management that produce the systems that create those works of genius. Why do certain people learn so many more and better skills? These all-important differences could begin with early accidents. One child works out clever ways to arrange some blocks in rows and stacks; a second child plays at rearranging how it thinks. Everyone can praise the first child's castles and towers, but no one can see what the second child has done, and one may even get the false impression of a lack of industry. But if the second child persists in seeking better ways to learn, this can lead to silent growth in which some better ways to learn may lead to better ways to learn to learn. Then, later, we'll observe an awesome, qualitative change, with no apparent cause--and give to it some empty name like talent, aptitude, or gift.

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Two things I try to remember:My cultural, social, and financial environments formulate my view of the world. My age, sex, race, where I was born, who raised me, and who my inner circle is formulate my view of the world. My education, my exposure to new and different things, or lack thereof, formulate my view of the world. My view of the world formulates my opinions. But, if there's a missing piece from my world view, I can't have an informed, intelligent opinion on it. So, for example, if I've never experienced the color purple, my only informed opinions can be on the other colors. Not purple. I can say, "I don't like purple," or "I like purple," but in either case, my opinion has no significance. The second thing I try to remember is that just because someone has a different opinion than I do, and he tells me so, it doesn't mean I'm being persecuted. In actual fact, it might mean that I'm about to learn something big.

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I no longer believe that character formation is mostly an individual task, or is achieved on a person-by-person basis. I no longer believe that character building is like going to the gym: You do your exercises and you build up your honesty, courage, integrity, and grit. I now think good character is a by-product of giving yourself away. You love things that are worthy of love. You surrender to a community or cause, make promises to other people, build a thick jungle of loving attachments, lose yourself in the daily act of serving others as they lose themselves in the daily acts of serving you. Character is a good thing to have, and there’s a lot to be learned on the road to character. But there’s a better thing to have—moral joy. And that serenity arrives as you come closer to embodying perfect love.Furthermore, I no longer believe that the cultural and moral structures of our society are fine, and all we have to do is fix ourselves individually. Over the past few years, as a result of personal, national, and global events, I have become radicalized.I now think the rampant individualism of our current culture is a catastrophe. The emphasis on self—individual success, self-fulfillment, individual freedom, self-actualization—is a catastrophe. I now think that living a good life requires a much vaster transformation. It’s not enough to work on your own weaknesses. The whole cultural paradigm has to shift from the mindset of hyper-individualism to the relational mindset of the second mountain.

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[T]he old stories of human relationships with animals can't be discounted. They are not primitive; they are primal. They reflect insights that came from considerable and elaborate systems of knowledge, intellectual traditions and ways of living that were tried, tested, and found true over many thousands of years and on all continents.But perhaps the truest story is with the animals themselves because we have found our exemplary ways through them, both in the older world and in the present time, both physically and spiritually. According to the traditions of the Seneca animal society, there were medicine animals in ancient times that entered into relationships with people. The animals themselves taught ceremonies that were to be performed in their names, saying they would provide help for humans if this relationship was kept. We have followed them, not only in the way the early European voyagers and prenavigators did, by following the migrations of whales in order to know their location, or by releasing birds from cages on their sailing vessels and following them towards land, but in ways more subtle and even more sustaining. In a discussion of the Wolf Dance of the Northwest, artists Bill Holm and William Reid said that 'It is often done by a woman or a group of women. The dance is supposed to come from the wolves. There are different versions of its origin and different songs, but the words say something like, 'Your name is widely known among the wolves. You are honored by the wolves.'In another recent account, a Northern Cheyenne ceremonialist said that after years spent recovering from removals and genocide, indigenous peoples are learning their lost songs back from the wolves who retained them during the grief-filled times, as thought the wolves, even though threatened in their own numbers, have had compassion for the people....It seems we have always found our way across unknown lands, physical and spiritual, with the assistance of the animals. Our cultures are shaped around them and we are judged by the ways in which we treat them. For us, the animals are understood to be our equals. They are still our teachers. They are our helpers and healers. They have been our guardians and we have been theirs. We have asked for, and sometimes been given, if we've lived well enough, carefully enough, their extraordinary powers of endurance and vision, which we have added to our own knowledge, powers and gifts when we are not strong enough for the tasks required of us. We have deep obligations to them. Without other animals, we are made less.(from her essay "First People")

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I believe this movement will prevail.I don’t mean it will defeat, conquer, or create harm to someone else.Quite the opposite. I don’t tender the claim in an oracular sense.I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives.My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric.It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus.Armed with that growing realization, we can address all that is harmful externally.What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

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They suspected that children learned best through undirected free play—and that a child’s psyche was sensitive and fragile. During the 1980s and 1990s, American parents and teachers had been bombarded by claims that children’s self-esteem needed to be protected from competition (and reality) in order for them to succeed. Despite a lack of evidence, the self-esteem movement took hold in the United States in a way that it did not in most of the world. So, it was understandable that PTA parents focused their energies on the nonacademic side of their children’s school. They dutifully sold cupcakes at the bake sales and helped coach the soccer teams. They doled out praise and trophies at a rate unmatched in other countries. They were their kids’ boosters, their number-one fans. These were the parents that Kim’s principal in Oklahoma praised as highly involved. And PTA parents certainly contributed to the school’s culture, budget, and sense of community. However, there was not much evidence that PTA parents helped their children become critical thinkers. In most of the countries where parents took the PISA survey, parents who participated in a PTA had teenagers who performed worse in reading. Korean parenting, by contrast, were coaches. Coach parents cared deeply about their children, too. Yet they spent less time attending school events and more time training their children at home: reading to them, quizzing them on their multiplication tables while they were cooking dinner, and pushing them to try harder. They saw education as one of their jobs.

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Once there were three tribes. The Optimists, whose patron saints were Drake and Sagan, believed in a universe crawling with gentle intelligence—spiritual brethren vaster and more enlightened than we, a great galactic siblinghood into whose ranks we would someday ascend. Surely, said the Optimists, space travel implies enlightenment, for it requires the control of great destructive energies. Any race which can't rise above its own brutal instincts will wipe itself out long before it learns to bridge the interstellar gulf.Across from the Optimists sat the Pessimists, who genuflected before graven images of Saint Fermi and a host of lesser lightweights. The Pessimists envisioned a lonely universe full of dead rocks and prokaryotic slime. The odds are just too low, they insisted. Too many rogues, too much radiation, too much eccentricity in too many orbits. It is a surpassing miracle that even one Earth exists; to hope for many is to abandon reason and embrace religious mania. After all, the universe is fourteen billion years old: if the galaxy were alive with intelligence, wouldn't it be here by now?Equidistant to the other two tribes sat the Historians. They didn't have too many thoughts on the probable prevalence of intelligent, spacefaring extraterrestrials— but if there are any, they said, they're not just going to be smart. They're going to be mean.It might seem almost too obvious a conclusion. What is Human history, if not an ongoing succession of greater technologies grinding lesser ones beneath their boots? But the subject wasn't merely Human history, or the unfair advantage that tools gave to any given side; the oppressed snatch up advanced weaponry as readily as the oppressor, given half a chance. No, the real issue was how those tools got there in the first place. The real issue was what tools are for.To the Historians, tools existed for only one reason: to force the universe into unnatural shapes. They treated nature as an enemy, they were by definition a rebellion against the way things were. Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world which poses no threat?Human civilization had a lot of branches, not so long ago. Even into the twenty-first century, a few isolated tribes had barely developed stone tools. Some settled down with agriculture. Others weren't content until they had ended nature itself, still others until they'd built cities in space.We all rested eventually, though. Each new technology trampled lesser ones, climbed to some complacent asymptote, and stopped—until my own mother packed herself away like a larva in honeycomb, softened by machinery, robbed of incentive by her own contentment.But history never said that everyone had to stop where we did. It only suggested that those who had stopped no longer struggled for existence. There could be other, more hellish worlds where the best Human technology would crumble, where the environment was still the enemy, where the only survivors were those who fought back with sharper tools and stronger empires. The threats contained in those environments would not be simple ones. Harsh weather and natural disasters either kill you or they don't, and once conquered—or adapted to— they lose their relevance. No, the only environmental factors that continued to matter were those that fought back, that countered new strategies with newer ones, that forced their enemies to scale ever-greater heights just to stay alive. Ultimately, the only enemy that mattered was an intelligent one.And if the best toys do end up in the hands of those who've never forgotten that life itself is an act of war against intelligent opponents, what does that say about a race whose machines travel between the stars?

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It is not that the historian can avoid emphasis of some facts and not of others. This is as natural to him as to the mapmaker, who, in order to produce a usable drawing for practical purposes, must first flatten and distort the shape of the earth, then choose out of the bewildering mass of geographic information those things needed for the purpose of this or that particular map.My argument cannot be against selection, simplification, emphasis, which are inevitable for both cartographers and historians. But the map-maker's distortion is a technical necessity for a common purpose shared by all people who need maps. The historian's distortion is more than technical, it is ideological; it is released into a world of contending interests, where any chosen emphasis supports (whether the historian means to or not) some kind of interest, whether economic or political or racial or national or sexual.Furthermore, this ideological interest is not openly expressed in the way a mapmaker's technical interest is obvious ("This is a Mercator projection for long-range navigation-for short-range, you'd better use a different projection"). No, it is presented as if all readers of history had a common interest which historians serve to the best of their ability. This is not intentional deception; the historian has been trained in a society in which education and knowledge are put forward as technical problems of excellence and not as tools for contending social classes, races, nations.To emphasize the heroism of Columbus and his successors as navigators and discoverers, and to de-emphasize their genocide, is not a technical necessity but an ideological choice. It serves- unwittingly-to justify what was done. My point is not that we must, in telling history, accuse, judge, condemn Columbus in absentia. It is too late for that; it would be a useless scholarly exercise in morality. But the easy acceptance of atrocities as a deplorable but necessary price to pay for progress (Hiroshima and Vietnam, to save Western civilization; Kronstadt and Hungary, to save socialism; nuclear proliferation, to save us all)-that is still with us. One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable of classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly.The treatment of heroes (Columbus) and their victims (the Arawaks)-the quiet acceptance of conquest and murder in the name of progress-is only one aspect of a certain approach to history, in which the past is told from the point of view of governments, conquerors, diplomats, leaders. It is as if they, like Columbus, deserve universal acceptance, as if they-the Founding Fathers, Jackson, Lincoln, Wilson, Roosevelt, Kennedy, the leading members of Congress, the famous Justices of the Supreme Court-represent the nation as a whole. The pretense is that there really is such a thing as "the United States," subject to occasional conflicts and quarrels, but fundamentally a community of people with common interests. It is as if there really is a "national interest" represented in the Constitution, in territorial expansion, in the laws passed by Congress, the decisions of the courts, the development of capitalism, the culture of education and the mass media.

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Imagine you live on a planet where the dominant species is far more intellectually sophisticated than human beings but often keeps humans as companion animals. They are called the Gorns. They communicate with each other via a complex combination of telepathy, eye movements & high-pitched squeaks, all completely unintelligible & unlearnable by humans, whose brains are prepared for verbal language acquisition only. Humans sometimes learn the meaning of individual sounds by repeated association with things of relevance to them. The Gorns & humans bond strongly but there are many Gorn rules that humans must try to assimilate with limited information & usually high stakes. You are one of the lucky humans who lives with the Gorns in their dwelling. Many other humans are chained to small cabanas in the yard or kept in outdoor pens of varying size. They are so socially starved they cannot control their emotions when a Gorn goes near them. The Gorns agree that they could never be House-Humans. The dwelling you share with your Gorn family is filled with water-filled porcelain bowls.Every time you try to urinate in one,nearby Gorn attack you. You learn to only use the toilet when there are no Gorns present. Sometimes they come home & stuff your head down the toilet for no apparent reason. You hate this & start sucking up to the Gorns when they come home to try & stave this off but they view this as evidence of your guilt. You are also punished for watching videos, reading books, talking to other human beings, eating pizza or cheesecake, & writing letters. These are all considered behavior problems by the Gorns. To avoid going crazy, once again you wait until they are not around to try doing anything you wish to do. While they are around, you sit quietly, staring straight ahead. Because they witness this good behavior you are so obviously capable of, they attribute to “spite” the video watching & other transgressions that occur when you are alone. Obviously you resent being left alone, they figure. You are walked several times a day and left crossword puzzle books to do. You have never used them because you hate crosswords; the Gorns think you’re ignoring them out of revenge. Worst of all, you like them. They are, after all, often nice to you. But when you smile at them, they punish you, likewise for shaking hands. If you apologize they punish you again. You have not seen another human since you were a small child. When you see one you are curious, excited & afraid. You really don’t know how to act. So, the Gorn you live with keeps you away from other humans. Your social skills never develop. Finally, you are brought to “training” school. A large part of the training consists of having your air briefly cut off by a metal chain around your neck. They are sure you understand every squeak & telepathic communication they make because sometimes you get it right. You are guessing & hate the training. You feel pretty stressed out a lot of the time. One day, you see a Gorn approaching with the training collar in hand. You have PMS, a sore neck & you just don’t feel up to the baffling coercion about to ensue. You tell them in your sternest voice to please leave you alone & go away. The Gorns are shocked by this unprovoked aggressive behavior. They thought you had a good temperament. They put you in one of their vehicles & take you for a drive. You watch the attractive planetary landscape going by & wonder where you are going. You are led into a building filled with the smell of human sweat & excrement. Humans are everywhere in small cages. Some are nervous, some depressed, most watch the goings on on from their prisons. Your Gorns, with whom you have lived your entire life, hand you over to strangers who drag you to a small room. You are terrified & yell for your Gorn family to help you. They turn & walk away.You are held down & given a lethal injection. It is, after all, the humane way to do it.

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Now,” Samite continued, “after Essel has just spent time warning you about generalities and how they often don’t apply, I’m going to use some. Because some generalities are true often enough that we have to worry about them. So here’s one: men will physically fight for status. Women, generally, are more clever. The why of it doesn’t matter: learned, innate, cultural, who cares? You see the chest-bumping, the name-calling, performing for their fellows, what they’re really doing is getting the juices flowing. That interval isn’t always long, but it’s long enough for men to trigger the battle juice. That’s the terror or excitation that leads people to fight or run. It can be useful in small doses or debilitating in large ones. Any of you have brothers, or boys you’ve fought with?” Six of the ten raised their hands. “Have you ever had a fight with them—verbal or physical—and then they leave and come back a little later, and they’re completely done fighting and you’re just fully getting into it? They look like they’ve been ambushed, because they’ve come completely off the mountain already, and you’ve just gotten to the top?” “Think of it like lovemaking,” Essel said. She was a bawdy one. “Breathe in a man’s ear and tell him to take his trousers off, and he’s ready to go before you draw your next breath. A woman’s body takes longer.” Some of the girls giggled nervously. “Men can switch on very, very fast. They also switch off from that battle readiness very, very fast. Sure, they’ll be left trembling, sometimes puking from it, but it’s on and then it’s off. Women don’t do that. We peak slower. Now, maybe there are exceptions, maybe. But as fighters, we tend to think that everyone reacts the way we do, because our own experience is all we have. In this case, it’s not true for us. Men will be ready to fight, then finished, within heartbeats. This is good and bad. “A man, deeply surprised, will have only his first instinctive response be as controlled and crisp as it is when he trains. Then that torrent of emotion is on him. We spend thousands of hours training that first instinctive response, and further, we train to control the torrent of emotion so that it raises us to a heightened level of awareness without making us stupid.” “So the positive, for us Archers: surprise me, and my first reaction will be the same as my male counterpart’s. I can still, of course, get terrified, or locked into a loop of indecision. But if I’m not, my second, third, and tenth moves will also be controlled. My hands will not shake. I will be able to make precision movements that a man cannot. But I won’t have the heightened strength or sensations until perhaps a minute later—often too late. “Where a man needs to train to control that rush, we need to train to make it closer. If we have to climb a mountain more slowly to get to the same height to get all the positives, we need to start climbing sooner. That is, when I go into a situation that I know may be hazardous, I need to prepare myself. I need to start climbing. The men may joke to break the tension. Let them. I don’t join in. Maybe they think I’m humorless because I don’t. Fine. That’s a trade I’m willing to make.” Teia and the rest of the girls walked away from training that day somewhat dazed, definitely overwhelmed. What Teia realized was that the women were deeply appealing because they were honest and powerful. And those two things were wed inextricably together. They said, I am the best in the world at what I do, and I cannot do everything. Those two statements, held together, gave them the security to face any challenge. If her own strengths couldn’t surmount an obstacle, her team’s strengths could—and she was unembarrassed about asking for help where she needed it because she knew that what she brought to the team would be equally valuable in some other situation.

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