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Angelo Codevilla — The Ruling Class vs. Country Class — Videos

Posted on June 16, 2018. Filed under: American History, Blogroll, Books, Central Intelligence Agency (CIA), College, Communications, Congress, Constitution, Corruption, Crime, Crisis, Cult, Culture, Data, Defense Intelligence Agency (DIA), Defense Intelligence Agency (DIA), Documentary, Economics, Education, Elections, Employment, Entertainment, Essays, Faith, Family, Federal Bureau of Investigation (FBI), Federal Bureau of Investigation (FBI), Federal Government, Federal Government Budget, Fiscal Policy, Foreign Policy, Freedom, Friends, government, government spending, Heroes, history, History of Economic Thought, Law, liberty, Life, Links, Macroeconomics, Mastery, media, Movies, Movies, National Security Agency (NSA), National Security Agency (NSA_, Newspapers, Non-Fiction, People, Philosophy, Photos, Politics, Radio, Radio, Raves, Raymond Thomas Pronk, Security, Speech, Spying, State, Strategy, Success, Talk Radio, Tax Policy, Television, Television, Video, War, Wealth, Weapons, Welfare, Wisdom, Work, Writing | Tags: , , , , |

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Charles Kesler Introduces Angelo Codevilla

1. America’s Ruling Class

3. What’s Wrong with the CIA?

The Revolution of America’s Regime

Angelo Codevilla – Does America Have a Ruling Class?

456. The Iron Fist of the Ruling Class | Angelo Codevilla

The Role of Intelligence in American National Security

Conservatism in the Trump Era: American Statecraft

See the source image

 

  • ANGELO M. CODEVILLA

July 16, 2010, 10:09 am

After the Republic

September 27, 2016

In today’s America, a network of executive, judicial, bureaucratic, and social kinship channels bypasses the sovereignty of citizens. Our imperial regime, already in force, works on a simple principle: the president and the cronies who populate these channels may do whatever they like so long as the bureaucracy obeys and one third plus one of the Senate protects him from impeachment. If you are on the right side of that network, you can make up the rules as you go along, ignore or violate any number of laws, obfuscate or commit perjury about what you are doing (in the unlikely case they put you under oath), and be certain of your peers’ support. These cronies’ shared social and intellectual identity stems from the uniform education they have received in the universities. Because disdain for ordinary Americans is this ruling class’s chief feature, its members can be equally certain that all will join in celebrating each, and in demonizing their respective opponents.

And, because the ruling class blurs the distinction between public and private business, connection to that class has become the principal way of getting rich in America. Not so long ago, the way to make it here was to start a business that satisfied customers’ needs better than before. Nowadays, more businesses die each year than are started. In this century, all net additions in employment have come from the country’s 1,500 largest corporations. Rent-seeking through influence on regulations is the path to wealth. In the professions, competitive exams were the key to entry and advancement not so long ago. Now, you have to make yourself acceptable to your superiors. More important, judicial decisions and administrative practice have divided Americans into “protected classes”—possessed of special privileges and immunities—and everybody else. Equality before the law and equality of opportunity are memories. Co-option is the path to power. Ever wonder why the quality of our leaders has been declining with each successive generation?

Moreover, since the Kennedy reform of 1965, and with greater speed since 2009, the ruling class’s immigration policy has changed the regime by introducing some 60 million people—roughly a fifth of our population—from countries and traditions different from, if not hostile, to ours. Whereas earlier immigrants earned their way to prosperity, a disproportionate percentage of post-1965 arrivals have been encouraged to become dependents of the state. Equally important, the ruling class chose to reverse America’s historic practice of assimilating immigrants, emphasizing instead what divides them from other Americans. Whereas Lincoln spoke of binding immigrants by “the electric cord” of the founders’ principles, our ruling class treats these principles as hypocrisy. All this without votes or law; just power.

Foul is Fair and Fair is Foul

In short, precisely as the classics defined regime change, people and practices that had been at society’s margins have been brought to its center, while people and ideas that had been central have been marginalized.

Fifty years ago, prayer in the schools was near universal, but no one was punished for not praying. Nowadays, countless people are arrested or fired for praying on school property. West Point’s commanding general reprimanded the football coach for his team’s thanksgiving prayer. Fifty years ago, bringing sexually explicit stuff into schools was treated as a crime, as was “procuring abortion.” Nowadays, schools contract with Planned Parenthood to teach sex, and will not tell parents when they take girls to PP facilities for abortions. Back then, many schools worked with the National Rifle Association to teach gun handling and marksmanship. Now students are arrested and expelled merely for pointing their finger and saying “bang.” In those benighted times, boys who ventured into the girls’ bathroom were expelled as perverts. Now, girls are suspended for objecting to boys coming into the girls’ room under pretense of transgenderism. The mainstreaming of pornography, the invention of abortion as the most inalienable of human rights and, most recently, the designation of opposition to homosexual marriage as a culpable psychosis—none of which is dictated by law enacted by elected officials—is enforced as if it had been. No surprise that America has experienced a drastic drop in the formation of families, with the rise of rates of out-of-wedlock births among whites equal to the rates among blacks that was recognized as disastrous a half-century ago, the near-disappearance of two-parent families among blacks, and the social dislocations attendant to all that.

Ever since the middle of the 20th century our ruling class, pursuing hazy concepts of world order without declarations of war, has sacrificed American lives first in Korea, then in Vietnam, and now throughout the Muslim world. By denigrating Americans who call for peace, or for wars unto victory over America’s enemies; by excusing or glorifying those who take our enemies’ side or who disrespect the American flag; our rulers have drawn down the American regime’s credit and eroded the people’s patriotism.

As the ruling class destroyed its own authority, it wrecked the republic’s as well. This is no longer the “land where our fathers died,” nor even the country that won World War II. It would be surprising if any society, its identity altered and its most fundamental institutions diminished, had continued to function as before. Ours sure does not, and it is difficult to imagine how it can do so ever again. We can be sure only that the revolution underway among us, like all others, will run its unpredictable course.

All we know is the choice that faces us at this stage: either America continues in the same direction, but faster and without restraint, or there’s the hazy possibility of something else.

Imperial Alternatives

The consequences of empowering today’s Democratic Party are crystal clear. The Democratic Party—regardless of its standard bearer—would use its victory to drive the transformations that it has already wrought on America to quantitative and qualitative levels that not even its members can imagine. We can be sure of that because what it has done and is doing is rooted in a logic that has animated the ruling class for a century, and because that logic has shaped the minds and hearts of millions of this class’s members, supporters, and wannabes.

That logic’s essence, expressed variously by Herbert Croly and Woodrow Wilson, FDR’s brains trust, intellectuals of both the old and the new Left, choked back and blurted out by progressive politicians, is this: America’s constitutional republic had given the American people too much latitude to be who they are, that is: religiously and socially reactionary, ignorant, even pathological, barriers to Progress. Thankfully, an enlightened minority exists with the expertise and the duty to disperse the religious obscurantism, the hypocritical talk of piety, freedom, and equality, which excuses Americans’ racism, sexism, greed, and rape of the environment. As we progressives take up our proper responsibilities, Americans will no longer live politically according to their prejudices; they will be ruled administratively according to scientific knowledge.

Progressivism’s programs have changed over time. But its disdain for how other Americans live and think has remained fundamental. More than any commitment to principles, programs, or way of life, this is its paramount feature. The media reacted to Hillary Clinton’s remark that “half of Trump’s supporters could be put into a ‘basket of deplorables’” as if these sentiments were novel and peculiar to her. In fact, these are unremarkable restatements of our ruling class’s perennial creed.

The pseudo-intellectual argument for why these “deplorables” have no right to their opinions is that giving equal consideration to people and positions that stand in the way of Progress is “false equivalence,” as President Obama has put it. But the same idea has been expressed most recently and fully by New York TimesCEO Mark Thompson, as well as Times columnists Jim Rutenberg, Timothy Egan, and William Davies. In short, devotion to truth means not reporting on Donald Trump and people like him as if they or anything they say might be of value.

If trying to persuade irredeemable socio-political inferiors is no more appropriate than arguing with animals, why not just write them off by sticking dismissive names on them? Doing so is less challenging, and makes you feel superior. Why wrestle with the statistical questions implicit in Darwin when you can just dismiss Christians as Bible-thumpers? Why bother arguing for Progressivism’s superiority when you can construct “scientific” studies like Theodor Adorno’s, proving that your opponents suffer from degrees of “fascism” and other pathologies? This is a well-trod path. Why, to take an older example, should General Omar Bradley have bothered trying to refute Douglas MacArthur’s statement that in war there is no substitute for victory when calling MacArthur and his supporters “primitives” did the trick? Why wrestle with our climate’s complexities when you can make up your own “models,” being sure that your class will treat them as truth?

What priorities will the ruling class’s notion of scientific truth dictate to the next Democratic administration? Because rejecting that true and false, right and wrong are objectively ascertainable is part of this class’s DNA, no corpus of fact or canon of reason restrains it or defines its end-point. Its definition of “science” is neither more nor less than what “scientists say” at any given time. In practice, that means “Science R-Us,” now and always, exclusively. Thus has come to pass what President Dwight Eisenhower warned against in his 1960 Farewell address: “A steadily increasing share [of science] is conducted for, by, or at the direction of, the Federal government.… [T]he free university, historically the fountainhead of free ideas and scientific discovery, has experienced a revolution…a government contract becomes virtually a substitute for intellectual curiosity.” Hence, said Ike, “The prospect of domination of the nation’s scholars by Federal employment, project allocations, and the power of money is ever present—and is gravely to be regarded.” The result has been that academics rise through government grants while the government exercises power by claiming to act on science’s behalf. If you don’t bow to the authority of the power that says what is and is not so, you are an obscurantist or worse.

Under our ruling class, “truth” has morphed from the reflection of objective reality to whatever has “normative pull”—i.e., to what furthers the ruling class’s agenda, whatever that might be at any given time. That is the meaning of the term “political correctness,” as opposed to factual correctness.

It’s the Contempt, Stupid!

Who, a generation ago, could have guessed that careers and social standing could be ruined by stating the fact that the paramount influence on the earth’s climate is the sun, that its output of energy varies and with it the climate? Who, a decade ago, could have predicted that stating that marriage is the union of a man and a woman would be treated as a culpable sociopathy, or just yesterday that refusing to let certifiably biological men into women’s bathrooms would disqualify you from mainstream society? Or that saying that the lives of white people “matter” as much as those of blacks is evidence of racism? These strictures came about quite simply because some sectors of the ruling class felt like inflicting them on the rest of America. Insulting presumed inferiors proved to be even more important to the ruling class than the inflictions’ substance.

How far will our rulers go? Because their network is mutually supporting, they will go as far as they want. Already, there is pressure from ruling class constituencies, as well as academic arguments, for morphing the concept of “hate crime” into the criminalization of “hate speech”—which means whatever these loving folks hate. Of course this is contrary to the First Amendment, and a wholesale negation of freedom. But it is no more so than the negation of freedom of association that is already eclipsing religious freedom in the name of anti-discrimination. It is difficult to imagine a Democratic president, Congress, and Supreme Court standing in the way.

Above all, these inflictions, as well as the ruling class’s acceptance of its own members’ misbehavior, came about because millions of its supporters were happy, or happy enough, to support them in the interest of maintaining their own status in a ruling coalition while discomfiting their socio-political opponents. Consider, for example, how republic-killing an event was the ruling class’s support of President Bill Clinton in the wake of his nationally televised perjury. Subsequently, as constituencies of supporters have effectively condoned officials’ abusive, self-serving, and even outright illegal behavior, they have encouraged more and more of it while inuring themselves to it. That is how republics turn into empires from the roots up.

But it is also true, as Mao Tse-Tung used to say, “a fish begins to rot at the head.” If you want to understand why any and all future Democratic Party administrations can only be empires dedicated to injuring and insulting their subjects, look first at their intellectual leaders’ rejection of the American republic’s most fundamental principles.

The Declaration of Independence says that all men “are endowed by their Creator with certain unalienable rights” among which are “life, liberty, and the pursuit of happiness.” These rights—codified in the Constitution’s Bill of Rights—are not civil rights that governments may define. The free exercise of religion, freedom of speech and assembly, keeping and bearing arms, freedom from warrantless searches, protection against double jeopardy and self-incrimination, trial by jury of one’s peers, etc., are natural rights that pertain to human beings as such. Securing them for Americans is what the United States is all about. But today’s U.S. Civil Rights Commission advocates truncating the foremost of these rights because, as it stated in a recent report, “Religious exemptions to the protections of civil rights based upon classifications such as race, color, national origin, sex, disability status, sexual orientation, and gender identity, when they are permissible, significantly infringe upon those civil rights.” The report explains why the rights enumerated in the Declaration of Independence and the Bill of Rights should not be permissible: “The phrases ‘religious liberty’ and ‘religious freedom’ will stand for nothing except hypocrisy so long as they remain code words for discrimination, intolerance, racism, sexism, homophobia, Islamophobia, Christian supremacy, or any form of intolerance.”

Hillary Clinton’s attack on Trump supporters merely matched the ruling class’s current common sense. Why should government workers and all who wield the administrative state’s unaccountable powers not follow their leaders’ judgment, backed by the prestige press, about who are to be treated as citizens and who is to be handled as deplorable refuse? Hillary Clinton underlined once again how the ruling class regards us, and about what it has in store for us.

Electing Donald Trump would result in an administration far less predictable than any Democratic one. In fact, what Trump would or would not do, could or could not do, pales into insignificance next to the certainty of what any Democrat would do. That is what might elect Trump.

The character of an eventual Trump Administration is unpredictable because speculating about Trump’s mind is futile. It is equally futile to guess how he might react to the mixture of flattery and threats sure to be leveled against him. The entire ruling class—Democrats and Republicans, the bulk of the bureaucracy, the judiciary, and the press—would do everything possible to thwart him; and the constituencies that chose him as their candidate, and that might elect him, are surely not united and are by no means clear about the demands they would press. Moreover, it is anyone’s guess whom he would appoint and how he would balance his constituencies’ pressures against those of the ruling class.

Never before has such a large percentage of Americans expressed alienation from their leaders, resentment, even fear. Some two-thirds of Americans believe that elected and appointed officials—plus the courts, the justice system, business leaders, educators—are leading the country in the wrong direction: that they are corrupt, do more harm than good, make us poorer, get us into wars and lose them. Because this majority sees no one in the political mainstream who shares their concerns, because it lacks confidence that the system can be fixed, it is eager to empower whoever might flush the system and its denizens with something like an ungentle enema.

Yet the persons who express such revolutionary sentiments are not a majority ready to support a coherent imperial program to reverse the course of America’s past half-century. Temperamentally conservative, these constituencies had been most attached to the Constitution and been counted as the bedrock of stability. They are not yet wholly convinced that there is little left to conserve. What they want, beyond an end to the ruling class’s outrages, has never been clear. This is not surprising, given that the candidates who appeal to their concerns do so with mere sound bites. Hence they chose as the presidential candidate of the nominal opposition party the man who combined the most provocative anti-establishment sounds with reassurance that it won’t take much to bring back good old America: Donald Trump. But bringing back good old America would take an awful lot. What could he do to satisfy them?

Trump’s propensity for treating pronouncements on policy as flags to be run up and down the flagpole as he measures the volume of the applause does not deprive them of all significance—especially the ones that confirm his anti-establishment bona fides. These few policy items happen to be the ones by which he gained his anti-establishment reputation in the first place: 1) opposition to illegal immigration, especially the importation of Muslims whom Americans reasonably perceive as hostile to us; 2) law and order: stop excusing rioters and coddling criminals; 3) build a wall, throw out the illegals, let in only people who are vetted and certified as supporters of our way of life (that’s the way it was when I got my immigrant visa in 1955), and keep out anybody we can’t be sure isn’t a terrorist. Trump’s tentative, partial retreat from a bit of the latter nearly caused his political standing to implode, prompting the observation that doing something similar regarding abortion would end his political career. That is noteworthy because, although Trump’s support of the pro-life cause is lukewarm at best, it is the defining commitment for much of his constituency. The point here is that, regardless of his own sentiments, Trump cannot wholly discount his constituencies’ demands for a forceful turn away from the country’s current direction.

Trump’s slogan—“make America great again”—is the broadest, most unspecific, common denominator of non-ruling-class Americans’ diverse dissatisfaction with what has happened to the country. He talks about reasserting America’s identity, at least by controlling the borders; governing in America’s own interest rather than in pursuit of objectives of which the American people have not approved; stopping the export of jobs and removing barriers to business; and banishing political correctness’s insults and injuries. But all that together does not amount to making America great again. Nor does Trump begin to explain what it was that had made this country great to millions who have known only an America much diminished.

In fact, the United States of America was great because of a whole bunch of things that now are gone. Yes, the ruling class led the way in personal corruption, cheating on tests, lowering of professional standards, abandoning churches and synagogues for the Playboy Philosophy and lifestyle, disregarding law, basing economic life on gaming the administrative state, basing politics on conflicting identities, and much more. But much of the rest of the country followed. What would it take to make America great again—or indeed to make any of the changes that Trump’s voters demand? Replacing the current ruling class would be only the beginning.

Because it is difficult to imagine a Trump presidency even thinking about something so monumental as replacing an entire ruling elite, much less leading his constituency to accomplishing it, electing Trump is unlikely to result in a forceful turn away from the country’s current direction. Continuing pretty much on the current trajectory under the same class will further fuel revolutionary sentiments in the land all by itself. Inevitable disappointment with Trump is sure to add to them.

We have stepped over the threshold of a revolution. It is difficult to imagine how we might step back, and futile to speculate where it will end. Our ruling class’s malfeasance, combined with insult, brought it about. Donald Trump did not cause it and is by no means its ultimate manifestation. Regardless of who wins in 2016, this revolution’s sentiments will grow in volume and intensity, and are sure to empower politicians likely to make Americans nostalgic for Donald Trump’s moderation.

http://www.claremont.org/crb/basicpage/after-the-republic/

Senior Executive Service (United States)

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Senior Executive Service
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Seal of the U.S. Senior Executive Service
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Flag of the U.S. Senior Executive Service

The Senior Executive Service (SES) is a position classification in the civil service of the United States federal government, somewhat analogous to general officer or flag officer ranks in the U.S. Armed Forces. It was created in 1979 when the Civil Service Reform Act of 1978 went into effect under President Jimmy Carter.

Origin and attributes

According to the Office of Personnel Management, the SES was designed to be a corps of executives selected for their leadership qualifications, serving in key positions just below the top Presidential appointees as a link between them and the rest of the Federal (civil service) workforce. SES positions are considered to be above the GS-15 level of the General Schedule, and below Level III of the Executive Schedule. Career members of the SES ranks are eligible for the Presidential Rank Awards program.

Up to 10% of SES positions can be filled as political appointments rather than by career employees.[1] About half of the SES is designated “Career Reserved”, which can only be filled by career employees. The other half is designated “General”, which can be filled by either career employees or political appointments as desired by the administration. Due to the 10% limitation, most General positions are still filled by career appointees.[2]

Senior level employees of several agencies are exempt from the SES but have their own senior executive positions; these include the Federal Bureau of InvestigationCentral Intelligence AgencyDefense Intelligence AgencyNational Security AgencyTransportation Security AdministrationFederal Aviation AdministrationGovernment Accountability OfficeMembers of the Foreign Service, and government corporations.

Pay rates

(Effective on the first day of the first applicable pay period beginning on or after January 1, 2015)[3]
Minimum Maximum
Agencies with a Certified SES Performance Appraisal System $121,956 $183,300
Agencies without a Certified SES Performance Appraisal System $121,956 $168,700

Unlike the General Schedule (GS) grades, SES pay is determined at agency discretion within certain parameters, and there is no locality pay adjustment.

The minimum pay level for the SES is set at 120 percent of the basic pay for GS-15 Step 1 employees ($121,956 for 2015). The maximum pay level depends on whether or not the employing agency has a “certified” SES performance appraisal system:[4]

  • If the agency has a certified system, the maximum pay is set at Level II of the Executive Schedule ($183,300 for 2015).
  • If the agency does not have a certified system, the maximum pay is set at Level III of the Executive Schedule ($168,700 for 2015).

Total aggregate pay is limited to the salary of the Vice President of the United States ($230,700 for 2015).

Prior to 2004, the SES used a six-level system. It was replaced with the current open band system on January 1, 2014.[5]

See also

References

  1. Jump up^ Piaker, Zach (2016-03-16). “Help Wanted: 4,000 Presidential Appointees”Partnership for Public Service Center for Presidential Transition. Retrieved 2016-11-16.
  2. Jump up^ “United States Government Policy and Supporting Positions (The Plum Book)” (PDF). U.S. House of Representatives Committee on Oversight and Government Reform. 2012-12-01. p. 201. Retrieved 2016-11-16.
  3. Jump up^ Obama, Barack (2014-12-19). “ADJUSTMENTS OF CERTAIN RATES OF PAY” (PDF). EXECUTIVE ORDER 13686. The White House. Retrieved 2015-09-18.
  4. Jump up^ “Performance & Compensation – Salary”U.S. Office of Personnel Management. Retrieved 2011-09-24.
  5. Jump up^ “Senior Executive Service Pay and Performance Awards”U.S. Office of Personnel Management. 2004. Retrieved 2018-03-31.

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Johnan B. Peterson — 12 Rules For Life: An Antidote to Chaos — Videos

Posted on March 10, 2018. Filed under: Articles, Blogroll, Books, Business, College, Communications, Computers, Computers, Corruption, Diet, Diet, Documentary, Economics, Education, Elections, Employment, Energy, Environment, Essays, Exercise, Faith, Family, Freedom, Friends, Health, Heroes, Homes, Investments, Law, liberty, Life, Links, Literacy, Mastery, media, People, Philosophy, Photos, Political Correctness, Programming, Psychology, Quotations, Radio, Rants, Raves, Raymond Thomas Pronk, Sleep, Spying, Strategy, Stress Reduction, Success, Talk Radio, Taxation, Taxes, Technology, Television, Vacations, Video, War, Water, Wealth, Welfare, Wisdom, Writing | Tags: , , , , , , , , , , , , , , , , , , |

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Absolutely

Jordan Peterson LIVE: 12 Rules for Life – An Antidote to Chaos

The Perilous State of the University: Jonathan Haidt & Jordan B Peterson

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jordan b peterson crying about individualism

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A Critique of Jordan B. Peterson

ALEXANDER BLUM

Far from being a darling of the alt-right or secretly promoting fiendish racist ideology, the largest contradiction in Jordan B. Peterson’s sprawling intellectual enterprise is simply the notion that capitalist classical liberalism is the only game we can successfully play on Earth, even as it contradicts the depths of Christian symbols.

Now, this is not intended to be a hit-piece on Dr. Peterson. I have listened to him since the fall of 2016, and he has radically shaped the way I view the world. He is one of the only people on the North American continent I would consider to be a true intellectual. But in the dregs of hero worship, it is too tempting to simply nod along with all that he says. Why wouldn’t I? He is far older, far wiser. But he is also in the archetypal position of ‘dead father’. He represents the golden sphere of the knowledge of both the ancient past and an intellectual development amid the dynamics of the Cold War. In order to effectively embody the spirit of the son, who resurrects the archaic tradition and redeems the blindness of his father, I must pry where there are cracks and make known the fact that no human being is infallible. In fact, if we believe that any human being has secured the total truth on any subject, then every successive generation is an unnecessary appendage insofar as they seek to develop that subject. The son who is incapable of surpassing the father signals the death of humankind, the end of evolution. As such, I must now bring rhetorical wounds against a man who is simultaneously master, bulwark and gatekeeper.

I attended a New York City talk delivered by Dr. Peterson, where much of his worldview crystallized. He explained that the Soviet Union and the West were engaged in a spiritual war over which type of ‘game’ is tenable to play. He concluded that the system of Western capitalism, built upon Enlightenment and mythological foundations (we will return to the mythological) was objectively superior to the Marxist rejection of hierarchy and obsession with central planning. Human nature, so it goes, aligns with the liberal capitalist mode of production.

But Dr. Peterson has made one profound oversight. It is precisely this: capitalism and classical liberalism have destroyed myth. The technological revolution, and the transformation of communal, local bonds of people with shared values into rent-seekers, wage-searchers and otherwise atomized, separate individuals united only by the search for profit, has destroyed the original foundations of human wellbeing. Economics has completely seized and determined culture. Peterson’s notion that economic success equates to playing a good game, or otherwise participating in the good, ultimately leads to a world defined by Bezos, Zuckerberg, and Trump.

The dominance hierarchy is a point of massive spiritual contention. How can the dominance hierarchies of the West be competent when at the very point of Peterson’s peak fame, they are occupied by Trump, a sophist, a marketer, a chronic liar with no internal life, no self-reflection, who will hand over all his wealth to unremarkable, unspecial, mediocre children? The Trump children earned nothing but by virtue of birth, and yet they are in possession of the keys to the world in ways ordinary lowborn people will never experience. How is this not a fundamental, fatal corruption of hierarchy, existing at the pinnacle of the world’s power? Peterson avoids speaking about Trump for this reason: it would force him to admit that liberal capitalism dissolves, finally, into a kind of madness. Decrying left-right polarization, Peterson upholds a center: that center is capitalist realism. The theorist Mark Fisher wrote a whole book about ‘Capitalist Realism’, the notion that social contract capitalism is the final system of economic-political life, and that’s simply that. Except Fisher rejected it, because capitalism destroys community, tradition and culture. It monetizes all these things and produces economically workshopped monoculture. Is it truly heroic to live in a circle for all of existence, the economization of perpetual Star Wars films serving as the only permanent narrative link between us? That is what Nietzsche’s ‘time is a flat circle’ meant – and it is a kind of hell. A world defined by those who purchased it two generations ago is no treading ground for heroes. Of that, I am certain.

Jordan Peterson lives doing what he loves. He makes a fortune off of Patreon and his new book. There is nothing wrong with that – he played the right game. He lived a life of the mind and was paid for it. The upcoming generation will not know what that feels like. University tenure is a non-starter. Being paid to write means working full-time in retail or food service, and not just throughout one’s 20s. Perhaps for one’s entire life. Monetizing a life of the mind is extremely rare. At Peterson’s lecture, I was surrounded by intensely bright, thoughtful young people, mostly young men. But how many of them will get to live a satisfying life of the mind? How many will instead work in offices, and ultimately aspire toward a more fulfilling life than the conditions of an impersonal network of capital that we are supposed to believe is in any way mythically inspired? I suspect that a new generation of Cains will arise out of the low-wage workers who thought they were promised something better.

When we reach the Biblical stories, we reach deeper problems. Equating Earthly success to playing the right game and achieving the good is, in essence, no better than Oprah’s prosperity gospel. People succeed off of bad ideas all the time. Worse, there are bad ideas we don’t even understand are bad, and are structurally incapable of facing. Here’s one: Professor Peterson gave the example of a person buying land, building a factory, and employing others as a total net good. But what if the factory creates irresolvable climate change over the course of 250+ years and sabotages future generations? What if the factory multiplies and creates a monoculture, stifling all new voices and claiming the globe, as Amazon and Google seek to do? When James Damore was fired by Google, Dr. Peterson was rightfully upset. But this is the consequence of prioritizing economics above culture and spirit – economic entities can slaughter free expression. That is entirely left out of a capitalist’s worldview. In fact, by merely writing controversial material, one can be rightfully denied a job by property owners. Fans of Peterson know as well as I do the deep taboos that linger in science. The subject of IQ alone will ruin lives – if intelligence is the predicate of a good life, and only a minority of us will have high IQs, what is to become of the bulk of us? Well, we will merely be followers, members of a herd. That, again, is no hero’s journey.

I always feel put-off by audiences. I felt frankly alienated, when Dr. Peterson said that rule-breaking, criminal children, if not addressed by the ages of 3 or 4, will be rule-breakers for their entire lives and ultimately end up in jail. Peterson’s words didn’t disgust me, but rather, the audience’s reaction did – it was laughter. We are talking about the doom and mass incarceration of millions of lives. We are talking about fate inscribed in biology – and the audience finds pause to laugh it off as just ‘unruly children are funny’? Perhaps they’re not taking this seriously. Perhaps the depths of this problem aren’t fully understood.

Peterson simultaneously argues for self-improvement in the game of atomized profit-seeking, but also that one’s genes largely determine intelligence and the qualities of success, i.e., disagreeableness, conscientiousness, and so on. Monetizing one’s creativity is largely an expression of personality – intelligence plus conscientiousness, with disagreeableness tossed in to ensure you keep coming out on top of negotiations. If you are born without that cocktail, you must work against your own brain where others have a smooth ride. The same is ultimately true in relation to identity. You can tell black people to pull up their bootstraps all you want – but ultimately, if you don’t understand that black people today bear the culture and last names of their former slave owners, and according to certain insane IQ studies, have a lower IQ on average than whites (a claim that debunks meritocracy and individualism in one swoop), you must prepare for the consequences. You must prepare for moral rebellion. What would you do in their situation? Every anxiety compounded by identity-wounds? It would be a hell that young white men do not face. And imagine being transgender and dealing with the world! Peterson is right to say that you must face the world, no matter what – but also wrong to defend the free market and suggest that pulling up your bootstraps is the only mode of life in which responsibility may properly manifest in individuals. The conservative desire for a totally brutal, independent society for ordinary citizens, while enabling state subsidies and legal tax evasion schemes (Apple pays no taxes) for the wealthy, is an infuriating double standard upheld by centrist capitalism.

In a Quora question from years ago, the Professor once argued against universal health care, saying that it is wrong to ‘force’ the hands of doctors, the same line of argument used by Ben Shapiro. I will never understand this in any sense. If you are paid, you have to do work, whether it’s a private or public hospital. Either way, declining work means getting fired. There is no real distinction in ‘forced’ labor here. Of what use are our myths if we share no common community worth funding, for those who would otherwise be bankrupted by their bills? If you say churches or local organizations should provide these services, then see to it that megachurches provide anything at all from their coffers. I guarantee you these ‘Christians’ will cling to their purse strings.

On the topic of transgender people, I split in certain ways with Peterson. As I understand it, he is only opposed to the legal requirement to adhere to proper pronouns, which I understand. I reject state authority as well. But what is the transgender individual, at a deeper level? At its core, it is an attempt to break free from the constraints of biology and achieve ‘one’ where previously there were two. This is a good thing. I see much hope in the transgender movement. And it is mythologically driven.

For all that Peterson speaks of the Bible, so far, he leaves out one vital figure, perhaps the most vital figure: Sophia. In Carl Jung’s Answer to Job, Jung calls Sophia the logos itself. He names Sophia the mediator between humankind and God. Who is Sophia? Wisdom. She is the feminine wisdom exiled from the world, because in Gnostic Christian mythology, she created the world without consent from God, and in doing so, created a false God called the Demiurge, and the serpent and the fall. The redemption of the world is the return of Sophia from exile.

In his epic work of Christian mysticism, Valentin Tomberg wrote that the complete Holy Trinity is not father-son-holy spirit. In fact, it is the Holy Trinity plus mother, daughter and holy soul. The Holy Trinity, according to the greatest master of Catholic mysticism I have ever read, is actually composed of six parts, not three, and it is feminine and masculine in nature. It is intersex, or both sexes, it is fundamentally androgynous. There is so much we do not yet understand about human identity – why must traditionalists cut off all possibility for transformation out of fear alone?

To combine the feminine and the masculine is the goal of all this gender trouble, to make ‘one’ where there is now division. In the Answer to Job, Jung refers to Yahweh, or God himself, as “unconscious”, a monster, a beast of nature. It is only Sophia who is able to create self-reflection through the mediation between Yahweh and Job. it is the feminine out of which the logos is born. If modern feminism is corrupt in spite of this fact, it is because culture itself is corrupt. If the transgender movement is incomplete, it is because it is too political and not enough immersed in the archaic foundations for transforming gender, the mythical synthesis of male and female. But we also have ourselves to blame for removing Sophia entirely from our retellings of the Biblical story – Sophia is the feminine Christ. Without her, there is only cruel and delusional Yahweh, the primal God who shaped the world but who is not fit to run it alone.

But in the Q&A after the talk, Peterson explicitly defined the relationship between male and female as that of Christ and Mary. In other words, Mary raises Christ. The purpose of women is not to become heroes, but to raise them. That is impossible for a truly ambitious woman. If I were born a woman, obsessed with these mystical and philosophical questions, I would resent that statement so deeply I may never recover. Peterson’s philosophy is centered, in this way, upon a male subject. In order to redeem the father, the next generation of mythical thinkers must reorient the woman out of this secondary position. Perhaps that entails changing the very biology of childbirth – with artificial wombs, who knows what will follow. The tranhumanist idea must return Sophia to the world, not be finished at the half-answer of Mary. Valentin Tomberg, interestingly enough, spoke of the Mary-Sophia as the ultimate form of the woman. Both raiser of heroes and the hero herself. That is completeness and perfection. Not this half-answer of women in one corner, men in another, men striving, women bearing children. The reason for the fall and the progress of history is to return to Eden with higher values and more complete myths, not merely to repeat the past. Of that I am certain.

Lastly, the paradoxes of Genesis are not fully appreciated by Peterson’s focus on Western capitalism, property, and contractual profit-seeking life. Ultimately, success in this world is success of the serpent. That much is clear. Satan, and the serpent, are the Gods of this world. And God obeys the serpent! God listens to evil, and bullies Job. God allows evil to run rampant. And this world, crafted in the image of the serpent, is not the place to lay down and hand over one’s lifeblood. Financial success in this nature, this fallen nature, genetic, cyclical birth-death-birth-death nature, is only temporal. Manipulating the mechanisms of fallen nature to secure a wife and get a job are not the full extent of the hero’s journey. The true extent of the hero’s journey is in solving the problem of the fall. It is the return of Christ crucified to heaven. Now, the Marxists have tried to solve this problem, to create paradise and equality on Earth, and they have failed. But I am still committed to the attempt through means other than Marxism.

Finally, Christ himself is the ultimate paradox. I mean, let’s be serious about this. Pontius Pilate and the Romans who crucified Christ were victorious on the dominance hierarchy. Christ was defeated, destroyed. So why, then, is he the maximal expression of the hero in Christian myth? He was crucified by those who did secure wives and careers, and who passed down judgement, and succeed over others. And yet, the man who was destroyed, and not his destroyers, is the ultimate hero. It is because worldly success is not true success. There is a difference. There is absolutely a difference.

My ultimate concern with Peterson’s capitalism is that the modern world has become a place ill-suited for heroes, designed to make us dumb, dull and conformist, and he acknowledges this – he sees the difficulty of the situation, but it is the young, careerless and unmarried who will truly have to figure out a solution. In truth, we will be the ones who face it. The young, those who grew up immersed in the virtual, and the chaotic fragmentation of the decaying liberal order under Donald Trump. That is our inheritance – not the Cold War, not cultural Marxism. Those are both side-shows that make us feel good about our own cultural signaling, while resolving virtually nothing. At the Q&A, two people who asked questions were indicative of madness. One of them opened the question session by asking why Jews have been trying to destroy Russia for two-hundred years. Peterson, wisely, said “I can’t do it”. Touching that question is touching a fine sprinkled dust born of unkempt hair, the aesthetic of the alt-right, But another questioner was taken seriously, though he bothered me immensely. All I could think when he spoke was “Joseph McCarthy”. This kid asked Peterson: “How can we tell the difference between the Marxists trying to destroy Western civilization and the useful idiots?” Some in the crowd cheered. I saw the true nature of that question – authoritarianism. Let’s not be deluded by present culture wars – the right is just as authoritarian as the left, and more successful at implementing its ideas. The original dissident intellectual was the Western leftist. The pendulum will always swing back and forth, and the only way to reject it is to reject the mindset of these damn inquisitors. Yes, I’ve got problems with Western civilization. I live because there are problems to be solved. They are major problems. If the structure is good enough so that nothing major must be changed, then I was born after history ended, and will simply work my way to a cyclical grave. No. I’d rather make a world fit for heroes.

What is a hero? Someone who redeems the blind sight of the past and renews myth by speaking the truth. Well, the truth is that the world of fetishizing Earthly games as a path to goodness and truth is the world that leads to a monoculture dictated by Google, Amazon and Facebook. Individuals unrestrained by mythical truth, modern capitalists, have transformed their ideas into leviathans more massive and powerful than any idea can functionally be. If Jordan Peterson opposes communism, he must also oppose the corporate communism of a world split between a handful of companies that determine the communications, ideas and structure of the world. And that corporate communism is the consequence of believing that classical liberal capitalism is the only way we can possibly live. One entrepreneur, with one idea, one hero – Mark Zuckerberg? No. Something went wrong. He is no Hercules. The myth has degenerated into marketing. It must be made into something more.

 

 

Jordan Peterson

From Wikipedia, the free encyclopedia
Jordan Peterson
Peterson Lecture (33522701146).png

Peterson at the University of Toronto, 2017
Born Jordan Bernt Peterson
June 12, 1962 (age 55)
EdmontonAlberta, Canada
Residence TorontoOntario, Canada
Citizenship Canadian
Education Political science (B.A., 1982)
Psychology (B.A., 1984)
Clinical psychology (Ph.D., 1991)
Alma mater
Spouse(s) Tammy Roberts (m. 1989)
Children 2
Website jordanbpeterson.com
Scientific career
Fields Psychology
Institutions
Thesis Potential psychological markers for the predisposition to alcoholism (1991)
Doctoral advisor Robert O. Pihl

Jordan Bernt Peterson (born June 12, 1962) is a Canadian clinical psychologistcultural critic, and professor of psychology at the University of Toronto. His main areas of study are in abnormalsocial, and personality psychology,[1] with a particular interest in the psychology of religious and ideological belief,[2] and the assessment and improvement of personality and performance.[3]

Peterson studied at the University of Alberta and McGill University. He remained at McGill as a post-doctoral fellow from 1991 to 1993 before moving to Harvard University, where he was an assistant and an associate professor in the psychology department. In 1998, he moved to the University of Toronto as a full professor.

His first book Maps of Meaning: The Architecture of Belief was published in 1999, a work which examined several academic fields to describe the structure of systems of beliefs and myths, their role in the regulation of emotion, creation of meaning, and motivation for genocide.[4][5][6] His second book, 12 Rules for Life: An Antidote to Chaos, was released in January 2018.[7][8][9]

In 2016, Peterson released a series of videos on his YouTube channel in which he criticized political correctness and the Canadian government’s Bill C-16. He subsequently received significant media coverage.[7][8][9]

Childhood

Peterson was born on June 12, 1962, and grew up in FairviewAlberta, a small town northwest of his birthplace Edmonton, in Canada. He was the eldest of three children born to Beverley, a librarian at the Fairview campus of Grande Prairie Regional College, and Walter Peterson, a schoolteacher.[10] His middle name is Bernt (/bɛərnt/ BAIRNT), after his Norwegian great-grandfather.[11][12]

When he was 13, he was introduced to the writings of George OrwellAldous HuxleyAleksandr Solzhenitsyn, and Ayn Rand by his school librarian Sandy Notley – mother of Rachel Notley, leader of the Alberta New Democratic Party and 17th Premier of Alberta.[13] He also worked for the New Democratic Party (NDP) throughout his teenage years, but grew disenchanted with the party due to what he saw as a preponderance of “the intellectual, tweed-wearing middle-class socialist” who “didn’t like the poor; they just hated the rich”.[10] He left the NDP at age 18.[14]

Education

After graduating from Fairview High School in 1979, Peterson entered the Grande Prairie Regional College to study political science and English literature.[2] He later transferred to the University of Alberta, where he completed his B.A. in 1982.[14] Afterwards, he took a year off to visit Europe. There he developed an interest in the psychological origins of the Cold War, particularly 20th century European totalitarianism,[2][15] and was plagued by apocalyptic nightmares about the escalation of the nuclear arms race. As a result, he became concerned about mankind’s capacity for evil and destruction, and delved into the works of Carl JungFriedrich NietzscheAleksandr Solzhenitsyn,[10] and Fyodor Dostoyevsky.[15] He then returned to the University of Alberta and received a B.A. in psychologyin 1984.[16] In 1985, he moved to Montreal to attend McGill University. He earned his Ph.D. in clinical psychology under the supervision of Robert O. Pihl in 1991, and remained as a post-doctoral fellow at McGill’s Douglas Hospital until June 1993, working with Pihl and Maurice Dongier.[2][17]

Career

From July 1993 to June 1998,[1] Peterson lived in Arlington, Massachusetts, while teaching and conducting research at Harvard University as an assistant and an associate professor in the psychology department. During his time at Harvard, he studied aggressionarising from drug and alcohol abuse and supervised a number of unconventional thesis proposals.[14] Two former Ph.D. students, Shelley Carson, a psychologist and teacher from Harvard, and author Gregg Hurwitz recalled that Peterson’s lectures were already highly admired by the students.[8] In July 1998, he returned to Canada and took up a post as a full professor at the University of Toronto.[1][16]

Peterson’s areas of study and research are in the fields of psychopharmacologyabnormalneuroclinicalpersonalitysocialindustrial and organizational,[1] religiousideological,[2] political, and creativity psychology.[3] Peterson has authored or co-authored more than a hundred academic papers.[18] Peterson has over 20 years of clinical practice, seeing 20 people a week, but in 2017, he decided to put the practice on hold because of new projects.[7]

In 2004, a 13-part TV series based on Peterson’s book Maps of Meaning: The Architecture of Belief aired on TVOntario.[10][16][19] He has also appeared on that network on shows such as Big Ideas, and as a frequent guest and essayist on The Agenda with Steve Paikin since 2008.[20][21]

Works

Books

Maps of Meaning: The Architecture of Belief

Something we cannot see protects us from something we do not understand. The thing we cannot see is culture, in its intrapsychic or internal manifestation. The thing we do not understand is the chaos that gave rise to culture. If the structure of culture is disrupted, unwittingly, chaos returns. We will do anything – anything – to defend ourselves against that return.

— Jordan Peterson, 1998 (Descensus ad Inferos)[22]

In 1999, Routledge published Maps of Meaning: The Architecture of Belief. The book, which took Peterson 13 years to complete, describes a comprehensive theory about how people construct meaningbeliefs and make narratives using ideas from various fields including mythologyreligionliteraturephilosophy and psychology in accordance to the modern scientific understanding of how the brain functions.[14][22][23]

According to Peterson, his main goal was to examine why both individuals and groups participate in social conflict, explore the reasoning and motivation individuals take to support their belief systems (i.e. ideological identification[14]) that eventually results in killing and pathological atrocities like the Gulag, the Auschwitz concentration camp and the Rwandan genocide.[14][22][23] He considers that an “analysis of the world’s religious ideas might allow us to describe our essential morality and eventually develop a universal system of morality”.[23]

12 Rules for Life: An Antidote to Chaos

In January 2018, Penguin Random House published Peterson’s second book, 12 Rules for Life: An Antidote to Chaos. The work contains abstract ethical principles about life, in a more accessible style than Maps of Meaning.[7][8][9] To promote the book, Peterson went on a world tour.[24][25][26] As part of the tour, Peterson was interviewed by Cathy Newman on Channel 4 News. In a short time the interview received considerable attention and over seven million views on YouTube.[27][28][29] The book was ranked the number one bestselling book on Amazon in the United States and Canada and number four in the United Kingdom.[30][31] It also topped bestselling lists in Canada, US and the United Kingdom.[32][33]

YouTube channel and podcasts

In 2013, Peterson began recording his lectures (“Personality and Its Transformations”, “Maps of Meaning: The Architecture of Belief”[34]) and uploading them to YouTube. His YouTube channel has gathered more than 800,000 subscribers and his videos have received more than 35 million views as of January 2018.[35] In January 2017, he hired a production team to film his psychology lectures at the University of Toronto. He used funds received via the crowd-sourced funding website Patreon after he became embroiled in the Bill C-16 controversy in September 2016. His funding through Patreon has increased from $1,000 per month in August 2016 to $14,000 by January 2017 to more than $50,000 by July 2017.[13][35][36]

Peterson has appeared on The Joe Rogan ExperienceThe Gavin McInnes ShowSteven Crowder‘s Louder with CrowderDave Rubin‘s The Rubin ReportStefan Molyneux‘s Freedomain Radioh3h3Productions‘s H3 PodcastSam Harris‘s Waking Up podcast, Gad Saad‘s The Saad Truth series and other online shows.[37] In December 2016, Peterson started his own podcast, The Jordan B. Peterson Podcast, which has 39 episodes as of February 20, 2018, including academic guests such as Camille PagliaMartin Daly, and James W. Pennebaker,[38] while on his channel he has also interviewed Stephen HicksRichard J. Haier, and Jonathan Haidt among others. Peterson supported engineer James Damore in his action against Google.[9]

In May 2017, Peterson began The Psychological Significance of the Biblical stories,[39] a series of live theatre lectures, also published as podcasts, in which he analyzes archetypal narratives in Genesis as patterns of behavior vital for personal, social and cultural stability.[9][40]

Self Authoring Suite

Peterson and his colleagues Robert O. Pihl, Daniel Higgins, and Michaela Schippers[41] produced a writing therapy program with series of online writing exercises, titled the Self Authoring Suite.[42] It includes the Past Authoring Program, a guided autobiography; two Present Authoring Programs, which allow the participant to analyze their personality faults and virtues in terms of the Big Five personality model; and the Future Authoring Program, which guides participants through the process of planning their desired futures. The latter program was used with McGill University undergraduates on academic probation to improve their grades, as well since 2011 at Rotterdam School of Management, Erasmus University.[43][44] The Self Authoring Programs were developed partially from research by James W. Pennebaker at the University of Texas at Austin and Gary Latham at the Rotman School of Management of the University of Toronto. Pennebaker demonstrated that writing about traumatic or uncertain events and situations improved mental and physical health, while Latham demonstrated that personal planning exercises help make people more productive.[44] According to Peterson, more than 10,000 students have used the program as of January 2017, with drop-out rates decreasing by 25% and GPAs rising by 20%.[10]

Critiques of political correctness

Peterson’s critiques of political correctness range over issues such as postmodernismpostmodern feminismwhite privilegecultural appropriation, and environmentalism.[37][45][46] Writing in the National Post, Chris Selley said Peterson’s opponents had “underestimated the fury being inspired by modern preoccupations like white privilege and cultural appropriation, and by the marginalization, shouting down or outright cancellation of other viewpoints in polite society’s institutions”,[47] while in The SpectatorTim Lottstated Peterson became “an outspoken critic of mainstream academia”.[15] Peterson’s social media presence has magnified the impact of these views; Simona Chiose of The Globe and Mail noted: “few University of Toronto professors in the humanities and social sciences have enjoyed the global name recognition Prof. Peterson has won”.[48]

According to his study – conducted with one of his students, Christine Brophy – of the relationship between political belief and personality, political correctness exists in two types: PC-Egalitarianism and PC-Authoritarianism, which is a manifestation of “offense sensitivity”.[49] The first type is represented by a group of classical liberals, while the latter by the group known as “social justice warriors[10] who “weaponize compassion“.[2] The study also found an overlap between PC-authoritarians and right-wing authoritarians.[49]

Peterson considers that the universities should be held as among the most responsible for the wave of political correctness which appeared in North America and Europe.[48] He watched the rise of political correctness on campuses since the early 1990s,[50] and considers that the humanities have become corrupt, less reliant on science, and instead of “intelligent conversation, we are having an ideological conversation”. From his own experience as a university professor, he states that the students who are coming to his classes are uneducated and unaware about the mass exterminations and crimes by Stalinism and Maoism, which were not given the same attention as fascism and Nazism. He also says that “instead of being ennobled or inculcated into the proper culture, the last vestiges of structure are stripped from [the students] by post-modernism and neo-Marxism, which defines everything in terms of relativism and power“.[15][51][52]

Of postmodernism and identity politics

And so since the 1970s, under the guise of postmodernism, we’ve seen the rapid expansion of identity politics throughout the universities, it’s come to dominate all of the humanities – which are dead as far as I can tell – and a huge proportion of the social sciences … We’ve been publicly funding extremely radical, postmodern leftist thinkers who are hellbent on demolishing the fundamental substructure of Western civilization. And that’s no paranoid delusion. That’s their self-admitted goal … Jacques Derrida … most trenchantly formulated the anti-Western philosophy that is being pursued so assiduously by the radical left.

— Peterson, 2017[51]

Peterson believes that postmodern philosophers and sociologists since the 1960s,[45] while typically claiming to reject Marxism and Communism, because they were discredited as economic ideologies as well by the exposure of crimes in the Soviet Union, have actually built upon and extended their core tenets. He states that it is difficult to understand contemporary society without considering the influence of postmodernism which initially spread from France to the United States through the English department at Yale University. He argues that they “started to play a sleight of hand, and instead of pitting the proletariat, the working class, against the bourgeois, they started to pit the oppressed against the oppressor. That opened up the avenue to identifying any number of groups as oppressed and oppressor and to continue the same narrative under a different name … The people who hold this doctrine – this radical, postmodern, communitarian doctrine that makes racial identity or sexual identity or gender identity or some kind of group identity paramount – they’ve got control over most low-to-mid level bureaucratic structures, and many governments as well”.[51][18]

He emphasizes that the state should halt funding to faculties and courses he describes as neo-Marxist, and advises students to avoid disciplines like women’s studiesethnic studies and racial studies, as well other fields of study he believes are “corrupted” by the ideology such as sociologyanthropology and English literature.[53][54] He states that these fields, under the pretense of academic inquiry, propagate unscientific methods, fraudulent peer-review processes for academic journals, publications that garner zero citations,[55] cult-like behaviour,[53] safe-spaces,[56] and radical left-wing political activism for students.[45] Peterson has proposed launching a website which uses AI to identify and showcase the amount of ideologization in specific courses. He announced in November 2017 that he had temporarily postponed the project as “it might add excessively to current polarization”.[57][58]

Peterson has criticized the use of the term “white privilege“, stating that, “being called out on their white privilege, identified with a particular racial group and then made to suffer the consequences of the existence of that racial group and its hypothetical crimes, and that sort of thing has to come to a stop. … [It’s] racist in its extreme”.[45] In response to the 2017 protest in Charlottesville, Virginia, he criticized the far right‘s use of identity politics, and said that “the Caucasians shouldn’t revert to being white. It’s a bad idea, it’s a dangerous idea, and it’s coming fast, and I don’t like to see that!” He stated that the notion of group identity is “seriously pathological … reprehensible … genocidal” and “it will bring down our civilization if we pursue it”.[59] He has also been prominent in the debate about cultural appropriation, stating it promotes self-censorship in society and journalism.[60]

Of Bill C-16

On September 27, 2016, Peterson released the first installment of a three-part lecture video series, entitled “Professor against political correctness: Part I: Fear and the Law”.[13][61] In the video, he stated he would not use the preferred gender pronouns of students and faculty as part of compelled speech, and announced his objection to the Canadian government‘s Bill C-16, which proposed to add “gender identity or expression” as a prohibited ground of discrimination under the Canadian Human Rights Act, and to similarly expand the definitions of promoting genocide and publicly inciting hatred in the Criminal Code.[61][62]

He stated that his objection to the bill was based on potential free speech implications if the Criminal Code is amended, as he claimed he could then be prosecuted under provincial human rights laws if he refuses to call a transsexual student or faculty member by the individual’s preferred pronoun.[63] Furthermore, he argued that the new amendments paired with section 46.3 of the Ontario Human Rights Code would make it possible for employers and organizations to be subject to punishment under the code if any employee or associate says anything that can be construed “directly or indirectly” as offensive, “whether intentionally or unintentionally”.[64] Other academics challenged Peterson’s interpretation of C-16,[63] while some scholars such as Robert P. George supported Peterson’s initiative.[13]

The series of videos drew criticism from transgender activists, faculty and labour unions, and critics accused Peterson of “helping to foster a climate for hate to thrive”.[13] Protests erupted on campus, some including violence, and the controversy attracted international media attention.[65][66][67] When asked in September 2016 if he would comply with the request of a student to use a preferred pronoun, Peterson said “it would depend on how they asked me … If I could detect that there was a chip on their shoulder, or that they were [asking me] with political motives, then I would probably say no … If I could have a conversation like the one we’re having now, I could probably meet them on an equal level”.[67] Two months later, the National Post published an op-ed by Peterson in which he elaborated on his opposition to the bill and explained why he publicly made a stand against it:

I will never use words I hate, like the trendy and artificially constructed words “zhe” and “zher.” These words are at the vanguard of a post-modern, radical leftist ideology that I detest, and which is, in my professional opinion, frighteningly similar to the Marxist doctrines that killed at least 100 million people in the 20th century.

I have been studying authoritarianism on the right and the left for 35 years. I wrote a book, Maps of Meaning: The Architecture of Belief, on the topic, which explores how ideologies hijack language and belief. As a result of my studies, I have come to believe that Marxism is a murderous ideology. I believe its practitioners in modern universities should be ashamed of themselves for continuing to promote such vicious, untenable and anti-human ideas, and for indoctrinating their students with these beliefs. I am therefore not going to mouth Marxist words. That would make me a puppet of the radical left, and that is not going to happen. Period.[68]

In response to the controversy, academic administrators at the University of Toronto sent Peterson two letters of warning, one noting that free speech had to be made in accordance with human rights legislation and the other adding that his refusal to use the preferred personal pronouns of students and faculty upon request could constitute discrimination. Peterson speculated that these warning letters were leading up to formal disciplinary action against him, but in December the university assured him that he would retain his professorship, and in January 2017 he returned to teach his psychology class at the University of Toronto.[13]

In February 2017, Maxime Bernier, candidate for leader of the Conservative Party of Canada, stated that he shifted his position on Bill C-16 after meeting with Peterson and discussing it.[69] Peterson’s analysis of the bill was also frequently cited by senators who were opposed to its passage.[70]

In April 2017, Peterson was denied a Social Sciences and Humanities Research Council grant for the first time in his career, which he interpreted as retaliation for his statements regarding Bill C-16.[71] A media relations adviser for SSHRC said “[c]ommittees assess only the information contained in the application”.[72] In response, The Rebel Media launched an Indiegogo campaign on Peterson’s behalf.[73] The campaign raised $195,000 by its end on May 6, equivalent to over two years of research funding.[74]

In May 2017, Peterson spoke against Bill C-16 at a Senate committee on legal and constitutional affairs hearing. He was one of 24 witnesses who were invited to speak on the bill.[70]

In August 2017, an announced event at Ryerson University titled “The Stifling of Free Speech on University Campuses”, organized by former social worker Sarina Singh with panelists Peterson, Gad Saad, Oren Amitay, and Faith Goldy was shut down because of pressure on the university administration from the group “No Fascists in Our City”.[75] However, another version of the panel (without Goldy) was held on November 11 at Canada Christian College with an audience of 1,500.[76][77]

In November 2017 a teaching assistant (TA) at Wilfrid Laurier University (WLU) was censured by her professors and WLU’s Manager of Gendered Violence Prevention and Support for showing a segment of The Agenda, which featured Peterson debating Bill C-16, during a classroom discussion.[78][79][80] The reasons given for the censure included the clip creating a “toxic climate” and being itself in violation of Bill C-16.[81] The case was criticized by several newspaper editorial boards[82][83][84] and national newspaper columnists[85][86][87][88] as an example of the suppression of free speech on university campuses. WLU announced a third-party investigation.[89] After the release of the audio recording of the meeting in which the TA was censured,[90] WLU President Deborah MacLatchy and the TA’s supervising professor Nathan Rambukkana published letters of formal apology.[91][92][93] According to the investigation no students had complained about the lesson, there was no informal concern related to Laurier policy, and according to MacLatchy the meeting “never should have happened at all”.[94][95]

Personal life

Peterson married Tammy Roberts in 1989.[13] They have one daughter and one son.[10][13] He became a grandfather in August 2017.[96]

Politically, Peterson has described himself as a classic British liberal.[97][15] He is a philosophical pragmatist.[40] In a 2017 interview, Peterson identified as a Christian,[98] but in 2018 he did not.[99] He emphasized his conceptualization of Christianity is probably not what it is generally understood, stating that the ethical responsibility of a Christian is to imitate Christ, for him meaning “something like you need to take responsibility for the evil in the world as if you were responsible for it … to understand that you determine the direction of the world, whether it’s toward heaven or hell”.[99] When asked if he believes in God, Peterson responded: “I think the proper response to that is No, but I’m afraid He might exist”.[7] Writing for The SpectatorTim Lott said Peterson draws inspiration from Jung’s philosophy of religion, and holds views similar to the Christian existentialism of Søren Kierkegaard and Paul Tillich. Lott also said Peterson has respect for Taoism, as it views nature as a struggle between order and chaos, and posits that life would be meaningless without this duality.[15]

Bibliography

Books

Journal articles

Top 15 most cited academic papers from Google Scholar and ResearchGate:

References

https://en.wikipedia.org/wiki/Jordan_Peterson

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Paul Ekman — Telling Lies: Clues To Deceit in the Marketplace, Politics and Marriage –Pamela Meyer — Lie Spotting — Stan B. Walters — The Truth About Lying: How to Spot a Lie and Protect Yourself from Deception –From Lie Spotting To Truth Seeking — Big Lie Media and Lying Lunatic Left Losers — Videos

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Paul Ekman — Telling Lies: Clues To Deceit in the Marketplace, Politics and Marriage — Pamela Meyer — Lie Spotting — Stan B. Walters — The Truth About Lying: How to Spot a Lie and Protect Yourself from Deception –From Lie Spotting To Truth Seeking — Big Lie Media and Lying Lunatic Left Losers — Videos

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Paul Ekman

From Wikipedia, the free encyclopedia
Paul Ekman
Paulekman bio.jpg
Born February 15, 1934 (age 83)
Washington, D.C.
Residence United States
Known for MicroexpressionsLie to Me
Spouse(s) Mary Ann Mason, J.D., Ph.D.
Awards Named by the American Psychological Association as one of the most influential psychologists of the 20th century based on publications, citations and awards (2001)
Honorary Degree, University of Fernando Pessoa, Portugal (2007)
Honorary Doctor of Humane Letters, Adelphi University (2008)
Honorary Degree, University of Geneva, Switzerland (2008)
Named of the 100 Most Influential People in the World by Time Magazine (2009)
Honorary Degree, Lund University, Sweden (2011)
Scientific career
Fields Psychology
Anthropology
Doctoral advisor John Amsden Starkweather
Influences Charles DarwinSilvan Tomkins

Paul Ekman (born February 15, 1934) is an American psychologist and professor emeritus at the University of California, San Francisco who is a pioneer in the study of emotions and their relation to facial expressions. He has created an “atlas of emotions” with more than ten thousand facial expressions, and has gained a reputation as “the best human lie detector in the world”.[1]

He was ranked 59th out of the 100 most cited psychologists of the twentieth century.[2] Ekman conducted seminal research on the specific biological correlations of specific emotions, demonstrating the universality and discreteness of emotions in a Darwinian approach.[3][4]

Biography

External video
 Conversations with History: Paul Ekman on YouTubeUniversity of California Television, 58:00, April 2008

Childhood

Paul Ekman was born to Jewish parents[5] in 1934 in Washington, D.C., and grew up in New JerseyWashingtonOregon, and California. His father was a pediatrician and his mother was an attorney. His sister, Joyce Steingart, is a psychoanalytic psychologist who before her retirement practiced in New York City.[6]

Ekman originally wanted to be a psychotherapist, but when he was drafted into the army in 1958 he found that research could change army routines, making them more humane. This experience converted him from wanting to be a psychotherapist to wanting to be a researcher, in order to help as many people as possible.[7]

Education

At the age of 15, without graduating from high school, Paul Ekman enrolled at the University of Chicago where he completed three years of undergraduate study. During his time in Chicago he was fascinated by group therapysessions and understanding group dynamics. Notably, his classmates at Chicago included writer Susan Sontag, film director Mike Nichols, and actress Elaine May.[8]

He then studied two years at New York University (NYU), earning his BA in 1954.[4] The subject of his first research project, under the direction of his NYU professor, Margaret Tresselt, was an attempt to develop a test of how people would respond to group therapy.[9]

Next, Ekman was accepted into the Adelphi University graduate program for clinical psychology.[9] While working for his master’s degree, Ekman was awarded a predoctoral research fellowship from the National Institute of Mental Health (NIMH) in 1955.[9] His Master’s thesis was focused on facial expression and body movement he had begun to study in 1954.[9] Ekman eventually went on to receive his Ph.D. in clinical psychology at Adelphi University in 1958, after a one-year internship at the Langley Porter Neuropsychiatric Institute.[9][10]

Military service

Ekman was drafted into the U.S. Army in 1958 to serve 2 years as soon as his internship at Langley Porter was finished.[9] He served as first lieutenant-chief psychologist, at Fort Dix, New Jersey, where he did research on army stockades and psychological changes during infantry basic training.[9][11][12][13]

Career

Upon completion of military service in 1960, he accepted a position as a research associate with Leonard Krasner at the Palo Alto Veterans Administration Hospital, working on a grant focused on the operant conditioning of verbal behavior in psychiatric patients. Ekman also met anthropologist Gregory Bateson in 1960 who was on the staff of the Palo Alto Veterans Administration Hospital. Five years later, Gregory Bateson gave Paul Ekman motion picture films taken in Bali in the mid-1930s to help Ekman with cross-cultural studies of expression and gesture.[9]

From 1960 to 1963, Ekman was supported by a post doctoral fellowship from NIMH. He submitted his first research grant through San Francisco State College with himself as the principal investigator (PI) at the young age of 29.[14] He received this grant from the National Institute of Mental Health (NIMH) in 1963 to study nonverbal behaviour. This award would be continuously renewed for the next 40 years and would pay his salary until he was offered a professorship at the University of California, San Francisco (UCSF) in 1972.

Encouraged by his college friend and teacher Silvan S. Tomkins, Ekman shifted his focus from body movement to facial expressions. He wrote his most famous book, Telling Lies, and published it in 1985. The 4th edition is still in print. He retired in 2004 as professor of psychology in the Department of Psychiatry at the University of California, San Francisco (UCSF). From 1960 to 2004 he also worked at the Langley Porter Psychiatric Institute on a limited basis consulting on various clinical cases.

After retiring from the University of California, San Francisco, Paul Ekman founded the Paul Ekman Group (PEG) and Paul Ekman International.[15] The Paul Ekman Group, “develops and offers online emotional skills-building programs such as the Micro Expression Training Tool, offers workshops, supports researchers in our field, and builds online community around these topics.” They do not take individual cases.[16] Also, PEG offers a micro expression and subtle expression training tool for sale on their website.[17]

Media

In 2001, Ekman collaborated with John Cleese for the BBC documentary series The Human Face.[18]

His work is frequently referred to in the TV series Lie to Me.[19] Dr. Lightman is based on Paul Ekman, and Ekman served as a scientific adviser for the series; he read and edited the scripts and sent video clip-notes of facial expressions for the actors to imitate. While Ekman has written 15 books, the series Lie to Me has more effectively brought Ekman’s research into people’s homes.[19] Lie to Me has aired in more than 60 countries.[20]

He has also collaborated with Pixar‘s film director and animator Pete Docter in preparation of his 2015 film Inside Out.[21] Ekman also wrote a parent’s guide to using Inside Out to help parents talk with their children about emotion, which can be found on his personal website http://www.paulekman.com.

Influence

He was named one of the top Time 100 most influential people in the May 11, 2009 edition of Time magazine.[22] He was also ranked fifteenth among the most influential psychologists of the 21st century in 2014 by the journal Archives of Scientific Psychology.[23] He is currently on the Editorial Board of Greater Good magazine, published by the Greater Good Science Center of the University of California, Berkeley. His contributions include the interpretation of scientific research into the roots of compassion, altruism, and peaceful human relationships.[24]

Research work

Measuring nonverbal communication

Ekman’s interest in nonverbal communication led to his first publication in 1957, describing how difficult it was to develop ways of empirically measuring nonverbal behaviour.[25] He chose the Langley Porter Neuropsychiatric Institute, the psychiatry department of the University of California Medical School, for his clinical internship partly because Jurgen Ruesch and Weldon Kees had recently published a book called Nonverbal Communication (1956).[9][26][27]

Ekman then focused on developing techniques for measuring nonverbal communication. He found that facial muscular movements that created facial expressions could be reliably identified through empirical research. He also found that human beings are capable of making over 10,000 facial expressions; only 3,000 relevant to emotion.[28] Psychologist Silvan Tomkins convinced Ekman to extend his studies of nonverbal communication from body movement to the face, helping him design his classic cross-cultural emotion recognition studies.[29] Interestingly enough, Tomkins also supervised Carroll Izard at the same time, fostering a similar interest in emotion through cross-cultural research.

Emotions as universal categories

In The Expression of the Emotions in Man and Animals published in 1872, Charles Darwin theorized that emotions were evolved traits universal to the human species. However, the prevalent belief during the 1950s, particularly among anthropologists, was that facial expressions and their meanings were determined through behavioural learning processes. A prominent advocate of the latter perspective was the anthropologist Margaret Mead who had travelled to different countries examining how cultures communicated using nonverbal behaviour.

Through a series of studies, Ekman found a high agreement across members of diverse Western and Eastern literate cultures on selecting emotional labels that fit facial expressions. Expressions he found to be universal included those indicating wrath, grossness, scaredness, joy, loneliness, and shock. Findings on contempt were less clear, though there is at least some preliminary evidence that this emotion and its expression are universally recognized.[30] Working with his long-time friend Wallace V. Friesen, Ekman demonstrated that the findings extended to preliterate Fore tribesmen in Papua New Guinea, whose members could not have learned the meaning of expressions from exposure to media depictions of emotion.[31] Ekman and Friesen then demonstrated that certain emotions were exhibited with very specific display rules, culture-specific prescriptions about who can show which emotions to whom and when. These display rules could explain how cultural differences may conceal the universal effect of expression.[32]

In the 1990s, Ekman proposed an expanded list of basic emotions, including a range of positive and negative emotions that are not all encoded in facial muscles.[33] The newly included emotions are: AmusementContemptContentmentEmbarrassmentExcitementGuiltPride in achievementReliefSatisfactionSensory pleasure, and Shame.[33]

Visual depictions of facial actions for studying emotion

Ekman’s famous test of emotion recognition was the Pictures of Facial Affect (POFA) stimulus set published in 1976. Consisting of 110 black and white images of Caucasian actors portraying the six universal emotions plus neutral expressions, the POFA has been used to study emotion recognition rates in normal and psychiatric populations around the world. Ekman used these stimuli in his original cross-cultural research. Many researchers favor the POFA because these photographs have been rated by large normative groups in different cultures. In response to critics, however, Ekman eventually released a more culturally diverse set of stimuli called the Japanese and Caucasian Facial Expressions of Emotion (JACFEE).[34]

By 1978, Ekman and Friesen had finalized and developed the Facial Action Coding System (FACS)[35] to taxonomize every human facial expression. FACS is an anatomically based system for describing all observable facial movement for every emotion. Each observable component of facial movement is called an action unit or AU and all facial expressions can be decomposed into their constituent core AUs.[36] An update of this tool came in the early 2000s.

Other tools have been developed, including the MicroExpressions Training Tool (METT), which can help individuals identify more subtle emotional expressions that occur when people try to suppress their emotions. Application of this tool includes helping people with Asperger’s or autism to recognize emotional expressions in their everyday interactions. The Subtle Expression Training Tool (SETT) teaches recognition of very small, micro signs of emotion. These are very tiny expressions, sometimes registering in only part of the face, or when the expression is shown across the entire face, but is very small. Subtle expressions occur for many reasons, for example, the emotion experienced may be very slight or the emotion may be just beginning. METT and SETT have been shown to increase accuracy in evaluating truthfulness.

Detecting deception

Ekman has contributed to the study of social aspects of lying, why we lie,[37] and why we are often unconcerned with detecting lies.[38] He first became interested in detecting lies while completing his clinical work. As detailed in Ekman’s Telling Lies, a patient he was involved in treating denied that she was suicidal in order to leave the hospital. Ekman began to review videotaped interviews to study people’s facial expressions while lying. In a research project along with Maureen O’Sullivan, called the Wizards Project (previously named the Diogenes Project), Ekman reported on facial “microexpressions” which could be used to assist in lie detection. After testing a total of 20,000 people[39] from all walks of life, he found only 50 people who had the ability to spot deception without any formal training. These naturals are also known as “Truth Wizards”, or wizards of deception detection from demeanor.[40]

In his profession, he also uses oral signs of lying. When interviewed about the Monica Lewinsky scandal, he mentioned that he could detect that former President Bill Clinton was lying because he used distancing language.[41]

Contributions to the world’s understanding of emotion

In his 1993 seminal paper in the psychology journal American Psychologist, Ekman describes nine direct contributions that his research on facial expression has made to the understanding of emotion.[42] Highlights include:

  • Consideration of both nature and nurture: Emotion is now viewed as a physiological phenomenon influenced by our cultural and learning experiences.
  • Emotion-specific physiology: Ekman led the way by trying to find discrete psychophysiological differences across emotions. A number of researchers continue to search for emotion-specific autonomic and central nervous system activations. With the advent of neuroimaging techniques, a topic of intense interest revolves around how specific emotions relate to physiological activations in certain brain areas. Ekman laid the groundwork for the future field of affective neuroscience.
  • An examination of events that precede emotions: Ekman’s finding that voluntarily making one of the universal facial expressions can generate the physiology and some of the subjective experience of emotion provided some difficulty for some of the earlier theoretical conceptualizations of experiencing emotions.
  • Considering emotions as families: Ekman & Friesen (1978) found not one expression for each emotion, but a variety of related but visually different expressions. For example, the authors reported 60 variations of the anger expression which share core configurational properties and distinguish themselves clearly from the families of fearful expressions, disgust expressions, and so on. Variations within a family likely reflect the intensity of the emotion, how the emotion is controlled, whether it is simulated or spontaneous, and the specifics of the event that provoked the emotion.

Criticisms

Most credibility-assessment researchers agree that people are unable to visually detect lies.[43] The application of part of Ekman’s work to airport security via the Transportation Security Administration‘s “Screening Passengers by Observation Techniques” (SPOT) program has been criticized for not having been put through controlled scientific tests.[43] A 2007 report on SPOT stated that “simply put, people (including professional lie-catchers with extensive experience of assessing veracity) would achieve similar hit rates if they flipped a coin”.[44] Since controlled scientific tests typically involve people playing the part of terrorists, Ekman says those people are unlikely to have the same emotions as actual terrorists.[43] The methodology used by Ekman and O’Sullivan in their recent work on Truth wizards has also received criticism on the basis of validation.[45]

Other criticisms of Ekman’s work are based on experimental and naturalistic studies by several other emotion psychologists that did not find evidence in support of Ekman’s proposed taxonomy of discrete emotions and discrete facial expression.[46]

Ekman received hostility from some anthropologists at meetings of the American Psychological Association and the American Anthropological Association from 1967 to 1969. He recounted that, as he was reporting his findings on universality of expression, one anthropologist tried to stop him from finishing by shouting that his ideas were fascist. He compares this to another incident when he was accused of being racist by an activist for claiming that Black expressions are not different from White expressions. In 1975, Margaret Mead, an anthropologist, wrote against Ekman for doing “improper anthropology”, and for disagreeing with Ray Birdwhistell‘s claim opposing universality. Ekman wrote that, while many people agreed with Birdwhistell then, most came to accept his own findings over the next decade.[14] However, some anthropologists continued to suggest that emotions are not universal.[47] Ekman argued that there has been no quantitative data to support the claim that emotions are culture specific. In his 1993 discussion of the topic, Ekman states that there is no instance in which 70% or more of one cultural group select one of the six universal emotions while another culture group labels the same expression as another universal emotion.[42]

Ekman criticized the tendency of psychologists to base their conclusions on surveys of college students. Hank Campbell quotes Ekman saying at the Being Human conference, “We basically have a science of undergraduates.”[48]

The pioneer F-M Facial Action Coding System 2.0 (F-M FACS 2.0) [49] was created in 2017 by Dr. Freitas-Magalhães, and presents 2,000 segments in 4K, using 3D technology and automatic and real-time recognition.

Publications

  • Nonverbal messages: Cracking the Code ISBN 978-0-9915636-3-0
  • Emotional Awareness: Overcoming the Obstacles to Psychological Balance and Compassion (Times Books, 2008) ISBN 0-8050-8712-5
  • Unmasking the Face ISBN 1-883536-36-7
  • Emotions Revealed: Recognizing Faces and Feelings to Improve Communication and Emotional Life (Times Books, 2003) ISBN 0-8050-7516-X
  • Telling Lies: Clues to Deceit in the Marketplace, Politics, and Marriage (W. W. Norton & Company, 1985) ISBN 0-393-32188-6
  • What the Face Reveals (with Rosenberg, E. L., Oxford University Press, 1998) ISBN 0-19-510446-3
  • The Nature of Emotion: Fundamental Questions (with R. Davidson, Oxford University Press, 1994) ISBN 0-19-508944-8
  • Darwin and Facial Expression: A Century of Research in Review ISBN 0-12-236750-2
  • Facial Action Coding System/Investigator’s ISBN 99936-26-61-9
  • Why Kids Lie: How Parents Can Encourage Truthfulness (Penguin, 1991) ISBN 0-14-014322-X
  • Handbook of Methods in Nonverbal Behavior Research ISBN 0-521-28072-9
  • Face of Man ISBN 0-8240-7130-1
  • Emotion in the Human Face ISBN 0-08-016643-1
  • Handbook of Cognition and Emotion (Sussex, UK John Wiley & Sons, Ltd., 1999)

See also

References

https://en.wikipedia.org/wiki/Paul_Ekman

FBI launches new Clinton Foundation investigation

 The Justice Department has launched a new inquiry into whether the Clinton Foundation engaged in any pay-to-play politics or other illegal activities while Hillary Clinton served as secretary of State, law enforcement officials and a witness tells The Hill.

FBI agents from Little Rock, Ark., where the foundation was started, have taken the lead in the investigation and have interviewed at least one witness in the last month, and law enforcement officials said additional activities are expected in the coming weeks.

The officials, who spoke only on condition of anonymity, said the probe is examining whether the Clintons promised or performed any policy favors in return for largesse to their charitable efforts or whether donors made commitments of donations in hopes of securing government outcomes.

The probe may also examine whether any tax-exempt assets were converted for personal or political use and whether the foundation complied with applicable tax laws, the officials said.One witness recently interviewed by the FBI described the session to The Hill as “extremely professional and unquestionably thorough” and focused on questions about whether donors to Clinton charitable efforts received any favorable treatment from the Obama administration on a policy decision previously highlighted in media reports.

The witness discussed his interview solely on the grounds of anonymity. He said the agents were from Little Rock and their questions focused on government decisions and discussions of donations to Clinton entities during the time Hillary Clinton led President Obama’s State Department.

The FBI office in Little Rock referred a reporter Thursday to Washington headquarters, where officials declined any official comment.

Clinton’s chief spokesman, Nick Merrill, on Friday morning excoriated the FBI for re-opening the case, calling the probe “disgraceful” and suggesting it was nothing more than a political distraction from President Trump‘s Russia controversies.

“Let’s call this what it is: a sham,” Merrill said. “This is a philanthropy that does life-changing work, which Republicans have tried to turn into a political football. It began with a now long-debunked project spearheaded by Steve Bannon during the presidential campaign. It continues with Jeff Sessions doing Trump’s bidding by heeding his calls to meddle with a department that is supposed to function independently.”

Foundation spokesman Craig Minassian took a more muted response, saying the new probe wouldn’t distract the charity from its daily work.
“Time after time, the Clinton Foundation has been subjected to politically motivated allegations, and time after time these allegations have been proven false. None of this has made us waver in our mission to help people,” Minassian said. “The Clinton Foundation has demonstrably improved the lives of millions of people across America and around the world while earning top ratings from charity watchdog groups in the process.”

The Wall Street Journal reported late last year that several FBI field offices, including the one in Little Rock, had been collecting information on the Clinton Foundation for more than a year. The report also said there had been pushback to the FBI from the Justice Department.

A renewed law enforcement focus follows a promise to Congress late last year from top Trump Justice Department officials that law enforcement would revisit some of the investigations and legal issues closed during the Obama years that conservatives felt were given short shrift. It also follows months of relentless criticism on Twitter from President Trump, who has repeatedly questioned why no criminal charges were ever filed against the “crooked” Clintons and their fundraising machine.

For years, news media from The New York Times to The Daily Caller have reported countless stories on donations to the Clinton Foundation or speech fees that closely fell around the time of favorable decisions by Clinton’s State Department. Conservative author Peter Schweizer chronicled the most famous of episodes in his book “Clinton Cash” that gave ammunition to conservatives, including Trump, to beat the drum for a renewed investigation.

Several GOP members of Congress have recently urged Attorney General Jeff Sessions to appoint a special counsel to look at the myriad issues surrounding the Clintons. Justice officials sent a letter to Congress in November suggesting some of those issues were being re-examined, but Sessions later testified the appointment of a special prosecutor required a high legal bar that had not yet been met.

His decision was roundly criticized by Republicans, and recent revelations that his statement was watered down by edits and that he made the decision before all witness interviews were finished have led to renewed criticism.

A senior law enforcement official said the Justice Department was exploring whether any issues from that probe should be re-opened but cautioned the effort was not at the stage of a full investigation.

One challenge for any Clinton-era investigation is that the statute of limitations on most federal felonies is five years, and Clinton left office in early 2013.

http://thehill.com/homenews/campaign/367541-fbi-launches-new-clinton-foundation-investigation

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The Pronk Pops Show — Week in Review — September 1-9, 2017 — Videos

Posted on September 10, 2017. Filed under: American History, Blogroll, Books, Business, Climate, College, Communications, Congress, conservatives, Constitution, Corruption, Crime, Crisis, Cult, Culture, Demographics, Education, Elections, Employment, Entertainment, Essays, Faith, Family, Fraud, Heroes, history, Homes, Law, liberty, Life, Links, Literacy, Love, Mastery, media, Money, Movies, Newspapers, Non-Fiction, Nuclear Proliferation, People, Philosophy, Photos, Plays, Police, Politics, Presidential Candidates, Press, Programming, Radio, Radio, Rants, Raves, Raymond Thomas Pronk, Television, Television, Video, War, Water, Wealth, Weapons of Mass Destruction, Weather, Welfare, Wisdom, Work, Writing | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , |

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The Pronk Pops Show Podcasts

Pronk Pops Show 960, September 8, 2017

Pronk Pops Show 959, September 7, 2017

Pronk Pops Show 958, September 6, 2017

Pronk Pops Show 957, September 5, 2017

Pronk Pops Show 956, August 31, 2017

Pronk Pops Show 955, August 30, 2017

Pronk Pops Show 954, August 29, 2017

Pronk Pops Show 953, August 28, 2017

Pronk Pops Show 952, August 25, 2017

Pronk Pops Show 951, August 24, 2017

Pronk Pops Show 950, August 23, 2017

Pronk Pops Show 949, August 22, 2017

Pronk Pops Show 948, August 21, 2017

Pronk Pops Show 947, August 16, 2017

Pronk Pops Show 946, August 15, 2017

Pronk Pops Show 945, August 14, 2017

Pronk Pops Show 944, August 10, 2017

Pronk Pops Show 943, August 9, 2017

Pronk Pops Show 942, August 8, 2017

Pronk Pops Show 941, August 7, 2017

Pronk Pops Show 940, August 3, 2017

Pronk Pops Show 939,  August 2, 2017

Pronk Pops Show 938, August 1, 2017

Pronk Pops Show 937, July 31, 2017

Pronk Pops Show 936, July 27, 2017

Pronk Pops Show 935, July 26, 2017

Pronk Pops Show 934, July 25, 2017

Pronk Pops Show 934, July 25, 2017

Pronk Pops Show 933, July 24, 2017

Pronk Pops Show 932, July 20, 2017

Pronk Pops Show 931, July 19, 2017

Pronk Pops Show 930, July 18, 2017

Pronk Pops Show 929, July 17, 2017

Pronk Pops Show 928, July 13, 2017

Pronk Pops Show 927, July 12, 2017

Pronk Pops Show 926, July 11, 2017

Pronk Pops Show 925, July 10, 2017

Pronk Pops Show 924, July 6, 2017

Pronk Pops Show 923, July 5, 2017

Pronk Pops Show 922, July 3, 2017

Pronk Pops Show 921, June 29, 2017

Pronk Pops Show 920, June 28, 2017

Pronk Pops Show 919, June 27, 2017

Pronk Pops Show 918, June 26, 2017

Pronk Pops Show 917, June 22, 2017

Pronk Pops Show 916, June 21, 2017

Pronk Pops Show 915, June 20, 2017

Pronk Pops Show 914, June 19, 2017

Pronk Pops Show 913, June 16, 2017

Pronk Pops Show 912, June 15, 2017

Pronk Pops Show 911, June 14, 2017

Pronk Pops Show 910, June 13, 2017

Pronk Pops Show 909, June 12, 2017

Pronk Pops Show 908, June 9, 2017

Pronk Pops Show 907, June 8, 2017

Pronk Pops Show 906, June 7, 2017

Pronk Pops Show 905, June 6, 2017

Pronk Pops Show 904, June 5, 2017

Pronk Pops Show 903, June 1, 2017

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The Pronk Pops Show 960

September 8, 2017

The Breaking and Developing Story 1: Category 4 Hurricane Irma Over 500 Miles Wide Bigger Than Texas with 150 MPH Sustained Winds Slows Down Turns Toward West and Tracks Directly Over All of South Florida — Evacuate Now — Hurricane Irma Will Hit Landfall Sunday Morning With Storm Surge  Up To 12 Feet and Rain Fall 10-18 Inches — Over Florida For 24 Hours — All Day Sunday —  Mass Mandatory Evacuation For South Florida — Videos

For additional information and videos:

https://pronkpops.wordpress.com/2017/09/09/the-pronk-pops-show-960-september-8-2017-the-breaking-and-developing-story-1-category-4-hurricane-irma-over-500-miles-wide-bigger-than-texas-with-150-mph-sustained-winds-slows-down-turns-toward-we/

September 09, 2017 01:21 PM PDT

The Pronk Pops Show 959

September 7, 2017

The Breaking and Developing Story 1: Mandatory Evacuation Ordered For South Florida — Floridians Flee Monster “Nuclear” Hurricane Irma With Wind Speeds Exceeding 185 MPH That Could Hit Either Coast and Miami/Dade County By Saturday — High Rise Buildings With Glass Windows Near Construction Cranes A Major Concern — Gas Shortage A Serious Major Problem For Those Evacuating — Get Out If You Can Now! — When Will Irma Turn North? — Videos —

Story 2: Perspective Please — Over 1200 Killed by Flood in South Asia (India, Bangladesh, Nepal and Pakistan) vs. Over 60 in Texas By Raining Weather Not Climate Change — Worst Flooding in Decades — Videos

For additional information and videos:

https://pronkpops.wordpress.com/2017/09/08/the-pronk-pops-show-959-september-7-2017-the-breaking-and-developing-story-1-mandatory-evacuation-ordered-for-south-florida-floridians-flee-monster-nuclear-hurricane-irma-with-wind-speeds/

September 08, 2017 02:28 PM PDT

The Pronk Pops Show 958

September 6, 2017

Story 1: President Trump Strikes His True Colors Cuts Deal With Democrats — Just Another Big Government Spending Manhattan Liberal Democrat — American “Big Apple” Pie — The Day The Music Died — Videos —

Story 2: The Day The Republican Party and/or President Trump Gives Citizenship To Illegal Alien Dreamers will Be The Day Republican Party Commits Political Suicide and Gives Birth to the American Independence Party — Trump The Flip Flopper –The Night They Drove Old Dixie Down — Helpless — I Shall Be Released — Forever Young — Videos

For additional videos and information:

https://pronkpops.wordpress.com/2017/09/07/the-pronk-pops-show-958-september-6-2017-story-1-president-trump-strikes-his-true-colors-cuts-deal-with-democrats-just-another-big-government-spending-manhattan-liberal-democrat-american-big/

September 07, 2017 01:46 PM PDT

The Pronk Pops Show 957

September 5, 2017

Story 1: Attorney General Sessions Announced The Rescinding of  Deferred Action for Childhood Arrivals (DACA) But Gives Congress Six Months To Enact Law — Deport and Remove All 30-60 Million Estimated Illegal Aliens In The United States — Enforce U.S. Immigration Laws — No Citizenship For Illegal Aliens — Videos —

Story 2: Kim’s Bada Boom — Hydrogen Bomb Test — China Enabled North Korea’s Nuclear and Missile Weapon Programs — China Should Dismantle North Korea’s Nuclear and Missile Programs —  Otherwise on 1 January 2019 U.S. Government Should Impose A Total U.S. Embargo On All Chinese Imports To U.S. and Ban All Exports From U.S. To China Until North Korea’s Nuclear Weapons and Missile Weapon Programs Are Completely Dismantled — Videos —

Story 3: Preparing For Hurricane Irma — Category 5 Destroyer and Killer Hurricane With Sustained Winds Over 180 Miles Per Hour and  Wind Gusts Exceeding 200 Miles Per Hour — Will It Hit Florida? — Videos

For additional information and videos:

https://pronkpops.wordpress.com/2017/09/06/the-pronk-pops-show-957-september-5-2017-story-1-attorney-general-sessions-announced-the-rescinding-of-deferred-action-for-childhood-arrivals-daca-but-gives-congress-six-months-to-enact-la/

September 03, 2017 02:54 PM PDT

The Pronk Pop Show 956

August 31, 2017

Part 2 of 2, Story 1: President Trump’s Tax Speech — Very Light On Specifics — Let Congress Fill in The Details — Formula For Failure — Tax Rate Cuts Are Not Fundamental Tax Reform — A Broad Based Consumption Tax Such as The FairTax or Fair Tax Less Not Even Mentioned — What Good Is Dreaming It If You don’t actually do it! — Videos —

For additional information and videos:

https://pronkpops.wordpress.com/2017/09/01/the-pronk-pops-show-956-august-31-2017-part-2-of-2-story-1-president-trumps-tax-speech-very-light-on-specifics-let-congress-fill-in-the-details-formula-for-failure-tax-rate-cuts-are/

September 03, 2017 11:59 AM PDT

The Pronk Pops Show 955

August 30, 2017

Part 1 of 2, Story 1: President Trump’s Tax Speech — Very Light On Specifics — Let Congress Fill in The Details — Formula For Failure — Tax Rate Cuts Are Not Fundamental Tax Reform — A Broad Based Consumption Tax Such as The FairTax or Fair Tax Less Not Even Mentioned — What Good Is Dreaming It If You don’t actually do it! — Videos —

Story 2: Revised Second Estimate of Real GDP Growth in Second Quarter of 2017 Is 3 Percent — Videos

For additional information and videos:

https://pronkpops.wordpress.com/2017/08/31/the-pronk-pops-show-755-story-1-president-trumps-tax-speech-very-light-on-specifics-let-congress-fill-in-the-details-formula-for-failure-tax-rate-cuts-are-not-fundamental-tax-reform/

 

 

 

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Orson Scott Card — Xenocide — Videos

Posted on April 29, 2017. Filed under: American History, Art, Blogroll, Books, College, Crisis, Cult, Culture, Education, Entertainment, Fiction, Films, Food, Freedom, Friends, Genocide, government spending, history, Law, liberty, Life, Links, Literacy, Literature, Mastery, media, Movies, Movies, People, Philosophy, Photos, Police, Rants, Raves, Regulations, Religion, Religious, Speech, Strategy, Success, Terrorism, Video, War, Wisdom, Work, Writing | Tags: , , , , , , |

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Xenocide cover.jpg

Ender’s Game Trailer

Ender’s Game – Colonel Graff Recruits Ender

Ender’s Game Dragon Army Vs Salamander & Leopard

Ender’s Game — Molecular Detachment Device and Ending

Ender’s Game Final / Last Battle Scene!

Ender’s Game | The way we win matters.

Ender’s Game (2013) – Final Few Scenes

Ender’s Game: Creating a Zero-G Battle Room Effects Exclusive-Design FX-WIRED

Orson Scott Card discusses the ‘Ender’s Game’ movie

Interview with Orson Scott Card

Orson Scott Card Interview HD

Published on Apr 19, 2015

World renowned, Orson Scott Card, author of the New York Times Bestseller and Hugo Award winner Ender’s Game and many more, joined Kimberly Quigley in her big red booth for a chat. Not only is he funny and kind but also very humble. His mind has created entire worlds for millions to enjoy. They sit and talk about how he got into writing, about his many novels, about the Ender phenomena, the movie and his future movie plans. Hear Orson’s wonderful advice for aspiring writers. He talks about this and more in this fun half hour interview. Get to know the amazing Orson Scott Card, on The Red Booth!

What is Orson Scott Card’s favorite book? (extended answer)

A Brief Interview with Orson Scott Card (extended answers)

Orson Scott Card on Libraries

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Orson Scott Card – On the State of Israel

Creative education–how to keep the spark alive in children and adults | Orson Scott Card | TEDxUSU

Published on Dec 6, 2014

This talk was given at a local TEDx event, produced independently of the TED Conferences. Orson Scott Card discusses the importance of creativity and how it can be fostered.

Orson Scott Card is the author of the novels Ender’s Game, Ender’s Shadow, and Speaker for the Dead, which are widely read by adults and younger readers, and are increasingly used in schools. His most recent series, the young adult Pathfinder series (Pathfinder, Ruins, Visitors) and the fantasy Mithermages series (Lost Gate, Gate Thief), are taking readers in new directions. Besides these and other science fiction novels, Orson writes contemporary fantasy (Magic Street, Enchantment, Lost Boys), biblical novels (Stone Tables, Rachel and Leah), the American frontier fantasy series The Tales of Alvin Maker (beginning with Seventh Son), poetry (An Open Book), and many plays and scripts, including his “freshened” Shakespeare scripts for Romeo & Juliet, The Taming of the Shrew and The Merchant of Venice. Orson was born in Washington and grew up in California, Arizona, and Utah. He served a mission for the LDS Church in Brazil in the early 1970s. Besides his writing, he teaches occasional classes and workshops and directs plays. He frequently teaches writing and literature courses at Southern Virginia University. Orson currently lives in Greensboro, North Carolina, with his wife, Kristine Allen Card, where his primary activities are writing a review column for the local Rhino Times and feeding birds, squirrels, chipmunks, possums and raccoons on the patio.

Orson Scott Card On Science Fiction and Religion

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Ender’s Game – Book vs Movie Part 1/2

Ender’s Game – Book vs Movie Part 2/2

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Top 10 Best Books In the Ender Series

Ender’s Game by Orson Scott Card (Book Summary and Review) – Minute Book Report

Xenocide

From Wikipedia, the free encyclopedia
Xenocide
Xenocide cover.jpg

Cover of first edition (hardcover)
Author Orson Scott Card
Country United States
Language English
Series Ender’s Game series
Genre Science fiction
Published 1991 (Tor Books)
Media type Print (Hardcover, Paperback & ebook)
Pages 592 pp
ISBN 0-312-85056-5
OCLC 22909973
813/.54 20
LC Class PS3553.A655 X46 1991
Preceded by Speaker for the Dead
Followed by Children of the Mind

Xenocide (1991) is the third science fiction novel in the Ender’s Game series of books by Orson Scott Card. It was nominated for both the Hugo and Locus Awards for Best Novel in 1992.[1] The title is a combination of ‘xeno-‘, meaning alien, and ‘-cide’, referring to the act of killing; altogether referring to the act of selectively killing populations of aliens, a play on genocide.

Plot summary

On Lusitania, Ender finds a world where humans and pequeninos and the Hive Queen could all live together; where three very different intelligent species could find common ground at last. Or so he thought.

Lusitania also harbors the descolada, a virus that kills all humans it infects, but which the pequininos require in order to become adults. The Starways Congress so fears the effects of the descolada, should it escape from Lusitania, that they have ordered the destruction of the entire planet, and all who live there. With The Fleet on its way, a second xenocide seems inevitable.[2]

Lusitania

Following the events of Speaker for the Dead, a group of characters are depicted living as members of a Brazilian Catholic human colony on Lusitania, a unique planet inhabited by the only other two known species of sentient alien life: the Pequeninos “little ones” and the Hive Queen. The pequeninos are native to the planet, while the Hive Queen was transplanted to this world by Ender, partly in penance for his near-total destruction of her Formic species in Ender’s Game.

The Lusitanian ecosystem is pervaded by a complex virus, dubbed ‘Descolada’ (Portuguese for “no longer glued”) by humans. The Descolada breaks apart and rearranges the basic genetic structure of living cells. It is extremely adaptable to any species or form of known life, and easily transmissible. The native pequeninos and other life that survived on Lusitania after the Descolada’s introduction to the planet thousands (or millions) of years ago are adapted to it. As a result of the deadly virus, the Lusitanian ecosystem is severely limited. Staying alive on Lusitania takes immense effort and research on the part of the Hive Queen and the humans, as they are not adapted to the descolada. Near the end of the story, it is revealed the Descolada is possibly an artificially engineered virus designed to terraform planets, but the original creators of the virus are unknown, and there remains a slim chance it evolved naturally.

After the rebellion of the small human colony on Lusitania in Speaker for the Dead to protect the future of the intelligent alien species, Starways Congress sends a fleet to Lusitania to regain control, which will take several decades to reach its destination. Valentine Wiggin, under her pseudonym Demosthenes, publishes a series of articles revealing the presence of the “Little Doctor” planet-annihilating weapon on the Fleet. Demosthenes calls it the “Second Xenocide,” as using the weapon will result in the obliteration of the only known intelligent alien life. She also claims it to be a brutal crackdown of any colony world striving for autonomy from Starways Congress. Public anger spreads through humanity, and rebellions nearly ensue on several colonies.

After quelling much public discontent, Starways Congress finishes their analysis of the situation while the fleet is en route. Fearing the Descolada virus, further rebellions by colony worlds, and other possible unknown political motives, Starways Congress attempts to relay an order to the fleet to annihilate Lusitania upon arrival. After conferring with friends on whether a cause is worth dying for, Jane (a compassionate AI living in the interstellar ansible communication network) shuts off transmissions to the fleet to block the order. As a consequence of this action, she risks her eventual discovery and death, should the government shut down and wipe the interplanetary network. No known smaller computer system can house her consciousness.

On Lusitania itself, Ender attempts to find solutions to the looming catastrophes of the Congressional fleet, Descolada virus, and conflicts among the humans and intelligent alien species. Much on Lusitania centers around the Ribeira family, including Ender’s wife Novinha and her children. Novinha and Elanora, the mother-daughter team responsible for most of the biological advances countering the complex Descolada virus, are unsure if they can manufacture a harmless replacement virus. Conflicts arise on whether they should even do so, since the Descolada is intrinsically tied in with the life cycles of all Lusitanian organisms and may even be sentient itself. In addition, to try to devise methods to escape the planet, Lusitania’s leading, troublemaking physicist Grego is persuaded by Ender to research faster-than-light travel, despite Grego scoffing at the idea. The third biologista of the family, Quara, is convinced that the Descolada is an intelligent, self-aware species, and deserves attempts from the humans for communication and preservation. An additional sibling and Catholic priest, Quim (Father Estevão), is determined to use faith and theology to head off another form of xenocide: a group of warmongering Pequenino wish to wipe out all Earthborn life via starship, carrying the deadly Descolada within them.

World of Path

Starways Congress wants its fleet back. After all else fails, it sends the dilemma of the fleet’s impossible disappearance to several citizens of the world of Path, a cultural planetary enclave modeled on early China. Path’s culture centers on the godspoken – those who hear the voices of the gods in the form of irresistible compulsions, and are capable of significantly superior intelligence. It later becomes clear that the godspoken of Path are victims of a cruel government project: granted great intelligence by genetic modification, they were also shackled with a form of obsessive-compulsive disorder to control their loyalty. The experiment is set in a culture bound by five dictates – obey the gods, honor the ancestors, love the people, serve the rulers, then serve your self. This is a further safeguard against rebellion. The superintelligent godspoken are considered the most devout and holy of all citizens, and any disloyal thoughts in a godspoken’s mind are immediately suppressed by overwhelming obsessive-compulsive behavior, believed to be a sign from the gods the thoughts are wrong. The most respected godspoken on Path is Han Fei-Tzu, for devising a treaty to prevent the rebellion of several colony worlds after the articles published by Demosthenes. Great things are expected of his daughter and potential successor Han Qing-jao, “Gloriously Bright”. While doubting the existence of the gods himself, Han Fei-Tzu promised his dying wife he would raise Qing-jao with an unwavering belief in the godspoken. The two of them are tasked by Starways Congress with deciphering the disappearance of the Lusitania Fleet. Han Qing-jao’s secret maid, Si Wang-mu, aids her in this task, her intelligence (partially) unfettered by the rigid caste system.

The young and naive Qing-jao eventually traces the identity of Demosthenes. Discovering that Demosthenes is Valentine Wiggin, Ender’s sister – but that Valentine has been on a starship en route to Lusitania for the last thirty years – Qing-Jao concludes that the only possible explanation is advanced computer software closely tied to the communication network. This software must be hiding Demosthenes and publishing her work, while also causing the disappearance of the Fleet. All but discovered, Jane reveals herself to Han Fei-tzu, Han Qing-jao and Si Wang-mu, telling them about their genetic slavery and begging forbearance on their report to Starways Congress.

Already harboring suspicions about the godspoken’s condition, Han Fei-tzu accepts the news of Congress’s atrocity, as does Si Wang-mu, but his daughter Han Qing-jao clings to her belief that Demosthenes and Jane are enemies of the gods. Feeling betrayed by her father, who is violently incapacitated by OCD from the disloyal thoughts, Qing-jao argues with Jane. Jane threatens shutting off all communications from Path, but Si Wang-mu realizes this would eventually lead to the planet’s destruction by Starways Congress. Understanding Jane to be truly alive and compassionate, through tears Si Wang-mu states Jane will not block the report. However, Qing-jao compares Jane to the servants in Path’s caste system, merely a computer program designed to serve humans, containing neither autonomy nor awareness.

Knowing she has exhausted her last possibilities of stopping Qing-jao, Jane sacrifices her future and life, unwilling to bring harm to Qing-jao or the people of Path. A triumphant Qing-jao reports the knowledge of Demosthenes, Jane, and the fate of the Fleet to Starways Congress. Qing-jao recommends a coordinated date set several months from the present, to prepare the massive undertaking of setting up clean computers across the interplanetary network, after which the transition to a new system will kill Jane and allow Congress full control again. Allowing the message to be sent, Jane restores communication with the Fleet, and Congress re-issues the order for the Fleet to obliterate Lusitania.

Han Fei-tzu recovers from the incapacitation of his OCD, despairing over his daughter’s actions, and his unwitting aid in deeply brainwashing her to serve Congress. He and Si Wang-mu assist Jane and those on Lusitania in finding solutions to their impending catastrophes. Planter, a Pequenino on Lusitania, offers his life for an experiment to determine whether the Descolada gives Pequeninos sentience, or if they have the ability innately. Eventually, Elanora Ribeira is able to come up with a possible model for a “recolada:” a refit of the Descolada that allows the native life to survive and retain self-awareness, but doesn’t seek to kill all other life forms. With the available equipment, however, the recolada is impossible to make, and they are running out of time against the soon-to-arrive Fleet.

Outside

While this research takes place, tragedies occur on Lusitania. Father Estevão Ribeira, the priest attempting to sway a distant warmongering sect of the Pequeninos from their goal of attacking humanity, is killed by the Fathertree Warmaker, who took Quim hostage and denied him the food with the anti-descolada chemicals, so the descolada infected and killed him on the 7th day of being hostage. Grego Ribeira spurs a riot of humans to burn down the warmaker’s forest, but the violent mob gets out of his control, and rampages through the neighboring Pequenino forest instead, massacring many of its inhabitants – the original friends and allies of humanity. Under the terms of the treaty with Pequeninos, the Hive Queen is brought in to hold the peace, setting a perimeter guard of hive drones around the human colony and preventing further escalation of violence between the two groups. Grego is locked in jail, despite eventually stepping between the surviving Pequeninos and his own riot. The town realizes their horrific rage, and constructs a chapel surrounding the fallen priest’s grave, trying to find penance for their actions.

Finally, a breakthrough is made. Knowing the Ansible communication network allows instantaneous transfer of information, and through knowledge of how the Hive Queen gives sentience to child queens, Jane, Grego, and Olhado discover the “Outside”. The Outside is a spacetime plane where aiúas initially exist. (Aiúa is the term given to the pattern defining any specific structure of the universe, whether a particular atom, a star, or a sentient consciousness.) Formic hive queens are called from Outside after birth, giving awareness to the new body. Jane is able to contain within her vast computing power the pattern defining the billions of atoms and overall structure comprising a simple “starship” (little more than a room), with passengers included, and take them Outside. By bringing them Outside, where relative location is nonexistent, then back “Inside” at a different spot in the physical universe, instantaneous travel has been achieved, finally matching the instantaneous communication of the Ansibles and Formics. They quickly arrange to take Ender, Ela, and Miro to Outside. While Ela is Outside, she is able to create the recolada virus, which is a safe replacement of the descolada, and a cure to the godspoken genetic defect. Miro envisions his body as it was before he was crippled by paralysis, and upon arrival in the Outside, his consciousness is contained within a new, restored body. Ender discovers, however, the surreal unwitting creation of a new “Valentine” and new “Peter Wiggin” from his subconscious, who embody idealized forms of his altruistic and power-hungry sides.

The recolada begins its spread across Lusitania, converting the formerly lethal virus into a harmless aid to native life. The cure to the people of Path’s genetic-controlling defect is distributed, yet Han Fei-tzu is tragically unable to convince his daughter Qing-jao this was the true course of action. Confronted with the possibility of being lied to all her life and dooming many sentient species to destruction, or an alternative of believing all she ever loved and trusted has betrayed her – Demosthenes, her father, her friend, her world. Qing-jao instead continues her godspoken rite of woodgrain tracing until her death and is honored by those on Path who still believe in the gods as the last true godspoken. She is elevated to god status after her death. Si Wang-mu sets off with Peter to take control over Starways Congress to stop the Fleet closing in on Lusitania. The new Valentine-persona journeys to find a planet to which the population of Lusitania can evacuate. The stage is set for the final book of the four-part series, Children of the Mind.

Connection to “Gloriously Bright”

Parts of “Gloriously Bright” from the January 1991 issue of Analog Science Fiction and Fact are republished in Xenocide as parts of Chapters 1, 3, 5, 7, 9, and 11.[3]

See also

References

External links

https://en.wikipedia.org/wiki/Xenocide

Orson Scott Card

From Wikipedia, the free encyclopedia
Orson Scott Card
Orson Scott Card at BYU Symposium 20080216 closeup.jpg

Born August 24, 1951 (age 65)
Richland, Washington
Residence Greensboro, North Carolina
Nationality American
Alma mater Brigham Young University
University of Utah (M.A.)
University of Notre Dame (1980s graduate student)
Occupation Author, critic, playwright / script writer, poet, public speaker, essayist, political activist, Prof. of Writing and Literature[1]
Notable work Ender’s Game series,
The Tales of Alvin Maker
Style Science fiction, fantasy, thriller, horror, historical fiction and fantasy and biblical fiction, LDS fiction
Board member of Public television station UNC-TV(2013–present)[2]
National Organization for Marriage (2009–2013)[3]
Spouse(s) Kristine Allen Card
Awards Selected list:
Hugo Award (Ender’s Game, 1986
Speaker for the Dead, 1987
How to Write Science Fiction and Fantasy, 1991)

Nebula Award (Ender’s Game,1986
Speaker for the Dead, 1987
“Eye for Eye,” 1988)
Website www.hatrack.com
 
Signature
Signature Orson Scott Card.svg

Orson Scott Card (born August 24, 1951) is an American novelist, critic, public speaker, essayist, and columnist. He writes in several genres but is known best for science fiction. His novel Ender’s Game (1985) and its sequel Speaker for the Dead (1986) both won Hugo[5][6] and Nebula Awards,[5][7]making Card the only author to win both science fiction’s top U.S. prizes in consecutive years.[8][9] A feature film adaptation of Ender’s Game, which Card co-produced, was released in late October 2013 in Europe and on November 1, 2013, in North America.[10]

Card is a professor of English at Southern Virginia University,[11] has written two books on creative writing, hosts writing bootcamps and workshops, and serves as a judge in the Writers of the Future contest.[12] A great-great-grandson of Brigham Young, Card is a practicing member of The Church of Jesus Christ of Latter-day Saints (LDS Church). In addition to producing a large body of fiction works, he has also offered political, religious, and social commentary in his columns and other writing.

Early life

Card is the son of Willard Richards Card and Peggy Jane (née Park), the third of six children and the older brother of composer and arranger Arlen Card.[13][14][15] Card was born in Richland, Washington, and grew up in Santa Clara, California as well as Mesa, Arizona and Orem, Utah. He served as a missionary for the LDS Church in Brazil and graduated from Brigham Young University (BYU) and the University of Utah; he also spent a year in a Ph.D. program at the University of Notre Dame.

For part of the 1970s Card worked as an associate editor of the Ensign, an official magazine of the LDS Church.[16]

Card lives in Greensboro, North Carolina,[13] a place that has played a significant role in Ender’s Game and many of his other works.

Fiction

Card began his writing career primarily as a poet, studying with Clinton F. Larson at BYU. During his studies as a theater major, he began “doctoring” scripts, adapting fiction for readers theater production, and finally writing his own one-act and full-length plays, several of which were produced by faculty directors at BYU. He also explored fiction writing, beginning with stories that eventually evolved into The Worthing Saga.

After returning to Provo, Utah from his LDS mission in Brazil, Card started the Utah Valley Repertory Theatre Company, which for two summers produced plays at “the Castle”, a Depression-era outdoor amphitheater behind the state psychiatric hospital in Provo; his company’s were the first plays ever produced at the Castle. Meanwhile, he took part-time employment as a proofreader at BYU Press, then made the jump to full-time employment as a copy editor. In 1976, in the midst of a paid role performing in the church’s musical celebrating America’s Bicentennial, he secured employment as an assistant editor at the Ensign, and moved to Salt Lake City. It was while working at Ensign that Card published his first piece of fiction. His short story “Gert Fram” appeared in the July 1977 fine arts issue of that magazine under the pseudonym Byron Walley.

Science fiction

He wrote the short story “Ender’s Game” while working at the BYU press, and submitted it to several publications. The idea for the later novel of the same title came from the short story about a school where boys can fight in space. It was eventually purchased by Ben Bova at Analog Science Fiction and Fact and published in the August 1977 issue. Meanwhile, he started writing half-hour audioplays on LDS Church history, the New Testament, and other subjects for Living Scriptures in Ogden, Utah; on the basis of that continuing contract, some freelance editing work, and a novel contract for Hot Sleep and A Planet Called Treason, he left Ensign and began supporting his family as a freelancer.

He completed his master’s degree in English at the University of Utah in 1981 and began a doctoral program at the University of Notre Dame, but the recession of the early 1980s caused the flow of new book contracts to temporarily dry up. He returned to full-time employment as the book editor for Compute! magazine in Greensboro, North Carolina, in 1983. In October of that year, a new contract for the Alvin Maker “trilogy” (now up to six books) allowed him to return to freelancing.

Ender’s Game and its sequel Speaker for the Dead were both awarded the Hugo Award and the Nebula Award, making Card the only author (as of 2015) to win both of science fiction’s top prizes in consecutive years. Card continued the series with Xenocide, Children of the Mind, Ender’s Shadow, Shadow of the Hegemon, Shadow Puppets, “First Meetings in the Enderverse“, Shadow of the Giant, Shadows in Flight, the 2007 release of A War of Gifts, and the 2008 release of Ender in Exile, a book that takes place after Ender’s Game and before Speaker for the Dead. Card has also announced his plan to write Shadows Alive, a book that connects the “Shadow” series and “Speaker” series together. He later also wrote the first formic war saga: Earth Unaware, Earth Afire, and Earth Awakens as a prequel to the Ender novels. This trilogy relays, among other things, the history of Mazer Rackham. In 2008 Card announced that Ender’s Game would be made into a movie, but that he did not have a director lined up (Wolfgang Petersen had previously been scheduled to direct the movie but subsequently moved on to other projects.) It was to be produced by Chartoff Productions, and Card was writing the screenplay himself.[17] The film was made several years later, and released in 2013, with Asa Butterfield in the title role and Gavin Hood directing.

Other works include the alternative histories The Tales of Alvin Maker, Pastwatch: The Redemption of Christopher Columbus, The Homecoming Saga, and Hidden Empire, a story about a near-future civil war in the United States, based on the Xbox Live Arcade video game Shadow Complex. He collaborated with Star Wars artist Doug Chiang on Robota and with Kathryn H. Kidd on Lovelock.

Other genres

He has since branched out into other areas of fiction with novels such as Lost Boys, Treasure Box and Enchantment. Other works include the novelization of the James Cameron film The Abyss, and the comic book Ultimate Iron Man for Marvel Comics’ Ultimate Marvel Universe series. Outside the world of published fiction, Card contributed dialog to at least three video games: Loom, The Secret of Monkey Island and The Dig in the early 1990s.[18]

In 1983 Card published the novel Saints, a historical fiction based loosely on one of his ancestors and her experiences coming into the LDS Church during the early portion of its movement. It continues through her eyes into subsequent events up until the granting of Statehood to Utah.

In 2000, Card published the first novel in The Women of Genesis series. This series explores the lives of the principal women mentioned in the first book of the Bible and includes Sarah (2000), Rebekah (2002), and Rachel and Leah (2004).

In the fall of 2005, Card launched Orson Scott Card’s InterGalactic Medicine Show.[19] He edited the first two issues, but found that the demands of teaching, writing, and directing plays for his local church theater group made it impossible to respond to writers’ submissions in a timely manner; former Card student and experienced freelance writer and editor Edmund R. Schubert took over as editor on June 1, 2006.

The dialog and screenplay (but not the story) for the Xbox video game Advent Rising was written by Card and Cameron Dayton.[20]

In 2008, Card’s novella Hamlet’s Father, a retelling of Shakespeare‘s Hamlet, was published in the anthology The Ghost Quartet (Tor Books). The work re-interpreted all of the characters’ personalities and motivations.

Pseudonyms

Over the years Orson Scott Card has used at least seven pseudonyms.

The names Frederick Bliss and P.Q. Gump were used by Card when he was asked to write an overview of Mormon playwrights “Mormon Shakespeares: A Study of Contemporary Mormon Theatre” for Spring 1976 issue of Sunstone magazine. According to Card he used these pseudonyms because the article included a brief reference to himself and his play “Stone Tables”.[21]

The name Byron Walley was used by Card on his first published piece of fiction “Gert Fram” which appeared in the July 1977 fine arts issue of Ensign magazine. According to Card he used this name because he had a non-fiction article, “Family Art”, a poem, “Looking West”, and a short play, “The Rag Mission”, appearing in the same issue.[21] Card also used the name Byron Walley in stories he published in Friend magazine, New Era magazine and in the anthology Dragons of Darkness. Stories by Byron Walley include: “Gert Fram“, Ensign magazine, July 1977; “Bicicleta“, Friend magazine, October 1977; “The Best Family Home Evening Ever“, Friend magazine, January 1978; “Billy’s Box“, Friend magazine, February 1978; “I Think Mom and Dad Are Going Crazy, Jerry“, New Era magazine, May 1979; and “Middle Woman“, Dragons of Darkness, Ace Books, 1982.

The name Brian Green was also used by Card in the July 1977 fine arts issue of Ensign magazine. He used this name for his short play “The Rag Mission” because he had three other pieces appearing in the same issue.[21]

The name Dinah Kirkham was used to write the short story “The Best Day“, in 1983.[22]

The name Noam D. Pellume was used by Card for his short story “Damn Fine Novel” which appeared in the October 1989 issue of The Green Pages.[23]

Card wrote the novel Zanna’s Gift (2004) under the pen name Scott Richards, saying, “I was trying to establish a separate identity in the marketplace, but for various reasons the marketing strategy didn’t work as we’d hoped.”[24]

On writing

Teaching

In 2005, Card accepted a permanent appointment as “distinguished professor” at Southern Virginia University in Buena Vista, Virginia, a small liberal arts college run according to the principles of The Church of Jesus Christ of Latter-day Saints. Card has cited his frustration with the dismal teaching methodology for creative writing in most universities as a reason for accepting this position, along with his desire to teach the techniques of effective fiction writing to writers whose values are more congruent with his own.[11] Card has worked closely with colleagues to develop ways to educate aspiring writers and has published two books on the subject. He was eager for the opportunity to apply these techniques in a university environment—his assorted workshops did not allow the follow-through he desired. After being deeply moved by stories of his students’ parents in some of their essays, he decided to stop teaching regularly at the university to spend time with his youngest child who still lives at home.[25][non-primary source needed] Card returned to teaching for the spring semester of 2009.

Books on writing

Card has written two books on the subject of creative writing – Characters and Viewpoint, published in 1988, and How to Write Science Fiction and Fantasy, published in 1990. He was also a co-writer for How to Write a Million (though his contribution is actually a reprint of an earlier work).

Card also offered advice about writing in an interview in Leading Edge #23 in 1991.

Writers of the Future

Card serves as a judge in Writers of the Future,[12] a science fiction and fantasy story contest for amateur writers. It originated in the early 1980s by L. Ron Hubbard, a science fiction writer and the founder of the Church of Scientology, and continues to be funded and organized by Author Services Inc., an entity that manages Hubbard’s literary work.

Children’s books

Card won the ALA Margaret Edwards Award in 2008 for his contribution in writing for teens, selected by a panel of YA librarians.[26] “What have I done that made some wonderfully deluded people think that I should get the [award] for lifetime achievement in writing young adult fiction?” he asked in his address, and asserted that “There is no such thing as children’s literature.” Furthermore:[27]

I have not worked with YA editors; my work has never been marketed that way until Tor put a YA cover and a new ISBN on Ender’s Game — fifteen years after the book first came out, and long after it had become popular with young readers. Ender’s Game was written with no concessions to young readers. My protagonists were children, but the book was definitely not aimed at kids. I was perfectly aware that the rule of thumb for children’s literature is that the protagonist must be a couple of years older than the target audience. You want ten-year-old readers, you have a twelve-year-old hero.

At the beginning of the book, Ender is six. Who, exactly, is the target audience?

Poetry

Card created a website, Strong Verse that publishes poetry from authors living and dead with the aim of showcasing works that present a clear message in clear language. The following motto appears on the website’s header: “Good poetry is meant to be understood, not decoded.”[28]

Opinion

Since 2001, Card’s commentary[29] includes the political columns “War Watch”, “World Watch”, or “Civilization Watch” (depending on Card’s topic) and the column “Uncle Orson Reviews Everything,” all published at the Greensboro Rhinoceros Times. The last-named column features personal reviews of movies, books, and restaurants in the greater Greensboro area, in addition to a variety of other topics.[30] The column also later appears on his website, Hatrack River. Since 2008 Card has written a column for the Mormon Times.

Politics

Card’s vocal opposition to same-sex marriage and other views on homosexuality led to a boycott of the film version of Ender’s Game[31] – a development which itself received criticism.[32] Owing to political developments, by the early 2010s Card believed the question of U.S. legalization of same-sex marriage moot.[33]

Describing himself as a political liberal[34] and moral conservative,[35] Card’s ideals concerning society—as well as foundational themes within his fiction—are described as communitarian.[34][36][37] In 2000, Card said, “Most of the program of both the left and the right is so unbelievably stupid it’s hard to wish to identify myself with either. But on economic matters, I’m a committed communitarian. I regard the Soviet Union as simply state monopoly capitalism. It was run the way the United States would be if Microsoft owned everything. Real communism has never been tried! I would like to see government controls expanded, laws that allow capitalism to not reward the most rapacious, exploitative behavior. I believe government has a strong role to protect us from capitalism.”[38]

A vocal supporter of the U.S.’s War on Terror,[39][40] according to Salon, Card is close to neoconservative concerning foreign policy issues.[41]

Views on U.S. presidential politics

A member of the U.S. Democratic Party since 1976,[42] Card supported Republican presidential candidates John McCain in 2008[43] and Newt Gingrich.[44]

In an August 2013 essay, he presented as an experiment in fictional writing of “The game of Unlikely Events”,[45] Card described an alternative future in which President Barack Obama ruled as a “Hitler– or Stalin-style dictator” with his own national police force of young unemployed men; Obama and his wife Michelle would have amended the U.S. Constitution to allow presidents to remain in power for life, as in Nigeria, Zimbabwe, and Hitler’s Germany.[46][47] Card’s essay drew criticism, especially for alleged insensitivity in its reference to urban gangs.[48][49][50]

Views about homosexuality

Card has publicly declared his opposition to homosexuality and same-sex marriage.[41][51] In a 1990 essay he wrote that the laws prohibiting homosexual behavior should remain on the books and be enforced in order to “send a message” that those who break those laws “cannot be permitted to remain as acceptable, equal citizens”.[41][52] In May 2013, however, Card wrote that since the US Supreme Court had ruled those laws unconstitutional in 2003, he has “no interest in criminalizing homosexual acts”.[53]

In a 2008 opinion piece in the Mormon church’s newspaper he wrote that “no matter how close the bonds of affection and friendship might be” for a same-sex couple, their relationship will never be “the same as the coupling between a man and a woman”. He additionally stated that any government attempting to change the definition of marriage is his “mortal enemy” and that he would “act to destroy that government and bring it down”.[54] In 2009 he joined the board of directors of the National Organization for Marriage, a group that campaigns against same-sex marriage,[41] but later resigned from the board in mid-2013.[31] Card has stated that there is “no need to legalize gay marriage”.[55]

Card has also expressed his opinion that paraphilia and homosexuality are linked. In 2004, he claimed that it’s a “myth that homosexuals are ‘born that way‘” and the “dark secret” of homosexuality was that it often resulted from “disturbing seduction”, “rape”, or child abuse.[31][41][55] Additionally, in Card’s 2008 novella Hamlet’s Father, which re-imagines the backstory of Shakespeare’s play Hamlet, Card was accused of directly trying to link the king’s pedophilia with homosexuality. The novella prompted public outcry and its publishers were inundated with complaints.[56][57] Trade journal Publishers Weekly criticized Card’s work, stating that the main purpose of it was to attempt to link homosexuality to pedophilia.[58] Card responded to the claim: “…[T]here is no link whatsoever between homosexuality and pedophilia in this book. Hamlet’s father, in the book, is a pedophile, period. I don’t show him being even slightly attracted to adults of either sex. It is the reviewer, not me, who has asserted this link, which I would not and did not make.”[57]

In 2013, Card was selected as a guest author for DC Comics‘s new Adventures of Superman comic book series,[59] but controversy over Card’s views on homosexuality led illustrator Chris Sprouse to leave the project[60] and DC Comics to put Card’s story on hold indefinitely.[61] A few months later an LGBT group, Geeks OUT!, proposed a boycott of the movie adaptation of Ender’s Game calling Card’s view anti-gay,[62][63] causing the movie studio Lionsgate to publicly distance itself from Card’s opinions.[64]

In July 2013, one week after the U.S. Supreme Court issued rulings in two cases that were widely interpreted as favoring recognition of same-sex marriages, Card wrote in Entertainment Weekly that the gay marriage issue is moot due to the Supreme Court’s decision on DOMA.[33] He further stated, “now it will be interesting to see whether the victorious proponents of gay marriage will show tolerance toward those who disagreed with them when the issue was still in dispute.”[33]

Religion

Card’s membership in The Church of Jesus Christ of Latter-day Saints has been an important facet of his life from early on. He is a great-great-grandson of Brigham Young, the second Latter-day Saint prophet, and all of Card’s ancestors for at least three generations have been members of the LDS Church. His ancestors include several other figures notable in the LDS Church, including the Cardston colony founder Charles Ora Card. As such, his faith has been a source of inspiration and influence for both his writing and his personal views.[14] Since 2008 Card has written a column of Latter-day Saint devotional and cultural commentary for the Sunday national edition of the Deseret News (formerly “the Mormon Times“).[65]

Personal life

Card (right) signing autographs at New York Comic Con in 2008

Card and his wife, Kristine, have had five children, each named after one or more authors he and his wife admire. Their children’s names are Michael Geoffrey (Geoffrey Chaucer), Emily Janice (Emily Brontë and Emily Dickinson), Charles Benjamin (Charles Dickens), Zina Margaret (Margaret Mitchell) and Erin Louisa (Louisa May Alcott). Charles, who had cerebral palsy, died shortly after his 17th birthday and their daughter Erin died the day she was born.[13] Card and his wife live with their youngest child, Zina, in Greensboro, North Carolina.[13]

The life of their son, Charles, influenced some of Card’s fiction, most notably the Homecoming series, Lost Boys and Folk of the Fringe. Their daughter, Emily, along with two other writers, adapted Card’s short stories “Clap Hands and Sing“, “Lifeloop” and “A Sepulchre of Songs” for the stage in Posing as People.[66]

In 2008, he appeared in the short film The Delivery, which starred his daughter, Emily. He plays an author reading an audiobook in this film, which won First Place in Fantasy at Dragon*Con Film Festival. He wrote an original story, “The Emperor of the Air,” specifically for the short film by Gabrielle de Cuir and Stefan Rudnicki.

Card is an avid fan of the science fiction television series Firefly and makes an appearance in the documentary Done the Impossible about Firefly fandom.

Card suffered a mild stroke on January 1, 2011, and was briefly hospitalized. He reported expecting to make a full recovery despite impairment of his left hand.[67][68]

Awards

The ALA Margaret A. Edwards Award recognizes one writer and a particular body of work for “significant and lasting contributions to young adult literature”. Card won the annual award in 2008, citing Ender’s Game (1985), which inaugurated the science fiction Ender Saga, and Ender’s Shadow (1999), the so-called parallel novel featuring another boy in the Battle School. According to the citation, the two boys’ “experiences echo those of teens, beginning as children navigating in an adult world and growing into a state of greater awareness of themselves, their communities and the larger universe.”[26] In the same year, Card won the Lifetime Achievement Award for Mormon writers (Whitney Awards).[69]

He has also won numerous awards for single works.

Works

In 1978, the Harold B. Lee Library acquired the Orson Scott Card papers, which included Card’s works, writing notes and letters, and in 2007 the collection was formally opened.[74][75][76]

See also

https://en.wikipedia.org/wiki/Orson_Scott_Card

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What is Wrong With Our Culture [Alan Watts] — Choice — Be The Change You Expect To See In The World — Videos

Posted on January 29, 2017. Filed under: Blogroll, Books, Culture, Love, Mastery, media, Non-Fiction, People, Philosophy, Photos, Welfare, Wisdom, Work, Writing | Tags: , , , , , , |

What is Wrong With Our Culture [Alan Watts]

Thought-provoking 5 minutes on the state of the world from the late, great Alan Watts, a man far ahead of his time.

Speech: Alan Watts – What is Wrong With Our Culture (AKA: Sex The Pleasurable Punishment)

Alan Watts – Choice

Alan Watts discusses choice and the thoughts process behind it. Our choices are fundamentally what shape our character, and more importantly our life as a whole.

 

What Do You Desire? Thought Provoking Motivation: By Alan Watts

 

Alan Watts breaks down what’s wrong with the world – Part 1 (1970)

Published on Dec 22, 2013

UPDATE: Video now has full closed-caption (subtitles) in English. Allowing it to be viewed in many other languages through Google’s auto-translation captioning. Enjoy.

The very wise Alan Watts breaks down what’s wrong with the world at large, and does so back in 1970! His foreshadowing of the manipulation of the food supply through high yield crops is eery and so very true (i.e., Monsanto and their Ready Roundup crops).

He proposes a number of things we can do to change our attitudes towards life and the planet. I’m sorry to say he would be greatly disappointed if he were alive today, however we still have a chance to set things right and fulfill Watts’ dream of unity, peace, and love.

Alan Watts breaks down what’s wrong with the world – Part 2 (1970)

 

Alan Watts

From Wikipedia, the free encyclopedia
Alan Watts
Born Alan Wilson Watts
6 January 1915
Chislehurst, Kent, England
Died 16 November 1973 (aged 58)
Mt. Tamalpais, California, United States
Nationality British and American[1]
Era Contemporary philosophy
Region Eastern Philosophy
School
Main interests

Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British philosopher, writer, and speaker, best known as an interpreter and populariser of Eastern philosophy for a Western audience. Born in Chislehurst, England, he moved to the United States in 1938 and began Zen training in New York. Pursuing a career, he attended Seabury-Western Theological Seminary, where he received a master’s degree in theology. Watts became an Episcopal priest in 1945, then left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.

Watts gained a large following in the San Francisco Bay Area while working as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley. Watts wrote more than 25 books and articles on subjects important to Eastern and Western religion, introducing the then-burgeoning youth culture to The Way of Zen (1957), one of the first bestselling books on Buddhism. In Psychotherapy East and West (1961), Watts proposed that Buddhism could be thought of as a form of psychotherapy and not a religion. He considered Nature, Man and Woman (1958) to be, “from a literary point of view — the best book I have ever written.”[2] He also explored human consciousness, in the essay “The New Alchemy” (1958), and in the book The Joyous Cosmology (1962).

Towards the end of his life, he divided his time between a houseboat in Sausalito and a cabin on Mount Tamalpais. Many of his books are now available in digital format and many of his recorded talks and lectures are available on the Internet. According to the critic Erik Davis, his “writings and recorded talks still shimmer with a profound and galvanizing lucidity.”[3]

Early years

Alan Watts, age seven

Watts was born to middle class parents in the village of Chislehurst, Kent (now south-east London), in 1915, living at 3 (now 5) Holbrook Lane, which was subsequently lived in by author John Hemming-Clark in the early 2000s. Watts’ father, Laurence Wilson Watts, was a representative for the London office of the Michelin Tyre Company; his mother, Emily Mary Watts (née Buchan), was a housewife whose father had been a missionary. With modest financial means, they chose to live in pastoral surroundings and Alan, an only child, grew up playing at brookside, learning the names of wildflowers and butterflies.[4] Probably because of the influence of his mother’s religious family[5] the Buchans, an interest in “ultimate things” seeped in. But it mixed with Alan’s own interests in storybook fables and romantic tales of the mysterious Far East.[6]

Watts also later wrote of a mystical dream he experienced while ill with a fever as a child.[7] During this time he was influenced by Far Eastern landscape paintings and embroideries that had been given to his mother by missionaries returning from China. The few Chinese paintings Watts was able to see in England riveted him, and he wrote “I was aesthetically fascinated with a certain clarity, transparency, and spaciousness in Chinese and Japanese art. It seemed to float…”.[8] These works of art emphasized the participatory relationship of man in nature, a theme that stood fast throughout his life, and one that he often writes about. See, for instance, the last chapter in The Way of Zen.[9]

Buddhism

Seated Great Buddha (Daibutsu), Kamakura, Japan

By his own assessment, Watts was imaginative, headstrong, and talkative. He was sent to boarding schools (which included both academic and religious training of the Muscular Christianity sort) from early years. Of this religious training, he remarked “Throughout my schooling my religious indoctrination was grim and maudlin…”[10]

Watts spent several holidays in France in his teen years, accompanied by Francis Croshaw, a wealthy Epicurean with strong interests in both Buddhism and exotic little-known aspects of European culture. It was not long afterward that Watts felt forced to decide between the Anglican Christianity he had been exposed to and the Buddhism he had read about in various libraries, including Croshaw’s. He chose Buddhism, and sought membership in the London Buddhist Lodge, which had been established by Theosophists, and was now run by the barrister Christmas Humphreys. Watts became the organization’s secretary at 16 (1931). The young Watts explored several styles of meditation during these years.

Education

Watts attended The King’s School, Canterbury next door to Canterbury Cathedral. Though he was frequently at the top of his classes scholastically and was given responsibilities at school, he botched an opportunity for a scholarship to Oxford by styling a crucial examination essay in a way that was read as presumptuous and capricious.[11]

When he left secondary school, Watts worked in a printing house and later a bank. He spent his spare time involved with the Buddhist Lodge and also under the tutelage of a “rascal guru” named Dimitrije Mitrinović. (Mitrinović was himself influenced by Peter Demianovich Ouspensky, G. I. Gurdjieff, and the varied psychoanalytical schools of Freud, Jung and Adler.) Watts also read widely in philosophy, history, psychology, psychiatry and Eastern wisdom. By his own reckoning, and also by that of his biographer Monica Furlong, Watts was primarily an autodidact. His involvement with the Buddhist Lodge in London afforded Watts a considerable number of opportunities for personal growth. Through Humphreys, he contacted eminent spiritual authors (e.g. the artist, scholar, and mystic Nicholas Roerich, Sarvapalli Radhakrishnan, and prominent theosophists like Alice Bailey).

In 1936, aged 21, he attended the World Congress of Faiths at the University of London, heard D. T. Suzuki read a paper, and afterwards was able to meet this esteemed scholar of Zen Buddhism.[12] Beyond these discussions and personal encounters, Watts absorbed, by studying the available scholarly literature, the fundamental concepts and terminology of the main philosophies of India and East Asia.

Influences and first publication

Watts’s fascination with the Zen (or Ch’an) tradition—beginning during the 1930s—developed because that tradition embodied the spiritual, interwoven with the practical, as exemplified in the subtitle of his Spirit of Zen: A Way of Life, Work, and Art in the Far East. “Work”, “life”, and “art” were not demoted due to a spiritual focus. In his writing, he referred to it as “the great Ch’an (or Zen) synthesis of Taoism, Confucianism and Buddhism after 700 CE in China.”[13] Watts published his first book, The Spirit of Zen, in 1936. Two decades later, in The Way of Zen[14] he disparaged The Spirit of Zen as a “popularisation of Suzuki‘s earlier works, and besides being very unscholarly it is in many respects out of date and misleading.”

Watts married Eleanor Everett, whose mother Ruth Fuller Everett was involved with a traditional Zen Buddhist circle in New York. Ruth Fuller later married the Zen master (or “roshi”), Sokei-an Sasaki, who served as a sort of model and mentor to Watts, though he chose not to enter into a formal Zen training relationship with Sasaki. During these years, according to his later writings, Watts had another mystical experience while on a walk with his wife. In 1938 Watts and his wife left England to live in the United States. Watts became a United States citizen in 1943.[15]

Christian priest and after

Watts left formal Zen training in New York because the method of the teacher did not suit him. He was not ordained as a Zen monk, but he felt a need to find a vocational outlet for his philosophical inclinations. He entered Seabury-Western Theological Seminary, an Episcopal (Anglican) school in Evanston, Illinois, where he studied Christian scriptures, theology, and church history. He attempted to work out a blend of contemporary Christian worship, mystical Christianity, and Asian philosophy. Watts was awarded a master’s degree in theology in response to his thesis, which he published as a popular edition under the title Behold the Spirit: A Study in the Necessity of Mystical Religion. He later published Myth & Ritual in Christianity (1953), an eisegesis of traditional Roman Catholic doctrine and ritual in Buddhist terms. However, the pattern was set, in that Watts did not hide his dislike for religious outlooks that he decided were dour, guilt-ridden, or militantly proselytizing—no matter if they were found within Judaism, Christianity, Islam, Hinduism, or Buddhism.

As recounted in his autobiography, Alan was ordained as an Episcopal priest in 1945 (aged 30) and resigned the ministry by 1950, partly as a result of an extramarital affair which resulted in his wife having their marriage annulled, but also because he could no longer reconcile his Buddhist beliefs with the formal doctrine of the church. He spent the New Year getting to know Joseph Campbell and Campbell’s wife, Jean Erdman; as well as John Cage, the notable composer.

In early 1951, Watts moved to California, where he joined the faculty of the American Academy of Asian Studies in San Francisco. Here he taught from 1951 to 1957 alongside Saburō Hasegawa (1906-1957), Frederic Spiegelberg, Haridas Chaudhuri, lama Tada Tōkan (1890-1967), and various visiting experts and professors. Hasegawa, in particular, served as a teacher to Watts in the areas of Japanese customs, arts, primitivism, and perceptions of nature. It was during this time he met the poet, Jean Burden whom he called an “important influence.” Alan placed a “cryptograph” crediting her in his book “Nature , Man and Woman” to which he alludes in his autobiography (P.297). Besides teaching, Watts served for several years as the Academy’s administrator. One notable student of his was Eugene Rose, who later went on to become a noted Orthodox Christian hieromonk and controversial theologian within the Orthodox Church in America under the jurisdiction of ROCOR. Rose’s own disciple, a fellow monastic priest published under the name Hieromonk Damascene, produced a book entitled Christ the Eternal Tao, in which the author draws parallels between the concept of the Tao in Chinese philosophy and the concept of the Logos in classical Greek philosophy and Eastern Christian theology.

Watts also studied written Chinese and practiced Chinese brush calligraphy with Hasegawa as well as with some of the Chinese students who enrolled at the academy. While Watts was noted for an interest in Zen Buddhism, his reading and discussions delved into Vedanta, “the new physics“, cybernetics, semantics, process philosophy, natural history, and the anthropology of sexuality.

Middle years

After heading up the Academy for a few years, Watts left the faculty for a freelance career in the mid-1950s. In 1953, he began what became a long-running weekly radio program at Pacifica Radio station KPFA in Berkeley. Like other volunteer programmers at the listener-sponsored station, Watts was not paid for his broadcasts. These weekly broadcasts continued until 1962, by which time he had attracted a “legion of regular listeners”.[16][17] Watts continued to give numerous talks and seminars, recordings of which were broadcast on KPFA and other radio stations during his life. These recordings are broadcast to this day. (For example, in 1970 Watts lectures were broadcast on Sunday mornings on San Francisco radio station KSAN;[18] and in 2014 a number of radio stations continue to have an Alan Watts program in their weekly program schedules.[19][20][21]) Original tapes of his broadcasts and talks are currently held by the Pacifica Radio Archives, based at KPFK in Los Angeles, and at the Electronic University archive founded by his son, Mark Watts.

In 1957 Watts, then 42, published one of his best known books, The Way of Zen, which focused on philosophical explication and history. Besides drawing on the lifestyle and philosophical background of Zen, in India and China, Watts introduced ideas drawn from general semantics (directly from the writings of Alfred Korzybski) and also from Norbert Wiener‘s early work on cybernetics, which had recently been published. Watts offered analogies from cybernetic principles possibly applicable to the Zen life. The book sold well, eventually becoming a modern classic, and helped widen his lecture circuit.

In 1958, Watts toured parts of Europe with his father, meeting the Swiss psychiatrist Carl Jung and the German psychotherapist Karlfried Graf Dürckheim.[22]

Upon returning to the United States, Watts recorded two seasons of a television series (1959–1960) for KQED public television in San Francisco, “Eastern Wisdom and Modern Life”.[23]

In the 1960s, Watts became increasingly interested in how identifiable patterns in nature tend to repeat themselves from the smallest of scales to the most immense. This became one of his passions in his research and thought.[24]

Experimentation

Some of Watts’ writings published in 1958 (e.g., his book Nature, Man and Woman and his essay “The New Alchemy”) mentioned some of his early views on the use of psychedelic drugs for mystical insight. Watts had begun to experiment with psychedelics, initially with mescaline given to him by Oscar Janiger. He tried LSD several times in 1958, with various research teams led by Keith S. Ditman, Sterling Bunnell, Jr., and Michael Agron. He also tried marijuana and concluded that it was a useful and interesting psychoactive drug that gave the impression of time slowing down. Watts’s books of the ’60s reveal the influence of these chemical adventures on his outlook. He later said about psychedelic drug use, “If you get the message, hang up the phone. For psychedelic drugs are simply instruments, like microscopes, telescopes, and telephones. The biologist does not sit with eye permanently glued to the microscope, he goes away and works on what he has seen.”[25]

For a time, Watts came to prefer writing in the language of modern science and psychology (Psychotherapy East and West is a good example),[tone] finding a parallel between mystical experiences and the theories of the material universe proposed by 20th-century physicists. He later equated mystical experience with ecological awareness, and typically emphasized whichever approach seemed best suited to the audience he was addressing.[citation needed]

Supporters and critics

Watts’s explorations and teaching brought him into contact with many noted intellectuals, artists, and American teachers in the human potential movement. His friendship with poet Gary Snyder nurtured his sympathies with the budding environmental movement, to which Watts gave philosophical support. He also encountered Robert Anton Wilson, who credited Watts with being one of his “Light[s] along the Way” in the opening appreciation of Cosmic Trigger. Werner Erhard attended workshops given by Alan Watts and said of him, “He pointed me toward what I now call the distinction between Self and Mind. After my encounter with Alan, the context in which I was working shifted.”[26]

Though never affiliated for long with any one academic institution, he was Professor of Comparative Philosophy at the California Institute of Integral Studies (as mentioned above), had a fellowship at Harvard University (1962–64), and was a Scholar at San Jose State University (1968).[27] He also lectured to many college and university students as well as the general public.[28] His lectures and books gave him far-reaching influence on the American intelligentsia of the 1950s–1970s, but he was often seen as an outsider in academia.[29] When questioned sharply by students during his talk at University of California, Santa Cruz in 1970, Watts responded, as he had from the early sixties, that he was not an academic philosopher but rather “a philosophical entertainer.”

Watts has been criticized by Buddhists such as Philip Kapleau and D. T. Suzuki for allegedly misinterpreting several key Zen Buddhist concepts. In particular, he drew criticism from those who believe that zazen must entail a strict and specific means of sitting, as opposed to a cultivated state of mind available at any moment in any situation. Typical of these is Kapleau’s claim that Watts dismissed zazen on the basis of only half a koan.[30] In regard to the aforementioned koan, Robert Baker Aitken reports that Suzuki told him, “I regret to say that Mr. Watts did not understand that story.”[31] In his talks, Watts addressed the issue of defining zazen practice by saying, “A cat sits until it is tired of sitting, then gets up, stretches, and walks away.”

Watts’s biographers saw him, after his stint as an Anglican priest, as representative of no religion but as a lone-wolf thinker and social rascal. In David Stuart’s warts-and-all biography of the man, Watts is seen as an unusually gifted speaker and writer driven by his own interests, enthusiasms, and demons.[32] Elsa Gidlow, whom Alan called “sister” refused to be interviewed for this work but later painted a kinder picture of Alan’s life in her own autobiography, “Elsa, I Come With My Songs.”

However, Watts did have his supporters in the Zen community, including Shunryu Suzuki, the founder of the San Francisco Zen Center. As David Chadwick recounted in his biography of Suzuki, Crooked Cucumber: the Life and Zen Teaching of Shunryu Suzuki, when a student of Suzuki’s disparaged Watts by saying “we used to think he was profound until we found the real thing”, Suzuki “fumed with a sudden intensity”, saying, “You completely miss the point about Alan Watts! You should notice what he has done. He is a great bodhisattva.”[33]

Applied aesthetics

Watts sometimes alluded to a group of neighbors in Druid Heights (near Mill Valley, California) who had endeavored to combine architecture, gardening, and carpentry skills to make a beautiful and comfortable life for themselves. These neighbors accomplished this by relying on their own talents and using their own hands, as they lived in what has been called “shared bohemian poverty”.[34] Druid Heights was founded by the writer Elsa Gidlow,[35] and Watts dedicated his book The Joyous Cosmology to the people of this neighborhood.[36] He later dedicated his autobiography to Elsa Gidlow, for whom he held a great affection.

Regarding his intentions, Watts attempted to lessen the alienation that accompanies the experience of being human that he felt plagued the modern Westerner, and (like his fellow British expatriate and friend, Aldous Huxley) to lessen the ill will that was an unintentional by-product of alienation from the natural world. He felt such teaching could improve the world, at least to a degree. He also articulated the possibilities for greater incorporation of aesthetics (for example: better architecture, more art, more fine cuisine) in American life. In his autobiography he wrote, “… cultural renewal comes about when highly differentiated cultures mix”.[37]

In his last novel, Island (1962), Aldous Huxley mentions the religious practice of maithuna as being something like what Roman Catholics call “coitus reservatus“. A few years before, Watts had discussed the theme in his own book, Nature, Man and Woman, in which he discusses the possibility of the practice being known to early Christians and of it being kept secretly by the Church.

Later years

In his writings of the 1950s, he conveyed his admiration for the practicality in the historical achievements of Chán (Zen) in the Far East, for it had fostered farmers, architects, builders, folk physicians, artists, and administrators among the monks who had lived in the monasteries of its lineages. In his mature work, he presents himself as “Zennist” in spirit as he wrote in his last book, Tao: The Watercourse Way. Child rearing, the arts, cuisine, education, law and freedom, architecture, sexuality, and the uses and abuses of technology were all of great interest to him. Though known for his Zen teachings, he was also influenced by ancient Hindu scriptures, especially Vedanta, and spoke extensively about the nature of the divine reality which Man misses: how the contradiction of opposites is the method of life and the means of cosmic and human evolution; how our fundamental Ignorance is rooted in the exclusive nature of mind and ego; how to come in touch with the Field of Consciousness and Light, and other cosmic principles. These are discussed in great detail in dozens of hours of audio that are in part captured in the ‘Out of Your Mind’ series.

Watts sought to resolve his feelings of alienation from the institutions of marriage and the values of American society, as revealed in his classic comments on love relationships in “Divine Madness” and on perception of the organism-environment in “The Philosophy of Nature”. In looking at social issues he was quite concerned with the necessity for international peace, for tolerance and understanding among disparate cultures. He also came to feel acutely conscious of a growing ecological predicament; writing, for example, in the early 1960s: “Can any melting or burning imaginable get rid of these ever-rising mountains of ruin—especially when the things we make and build are beginning to look more and more like rubbish even before they are thrown away?”[38] These concerns were later expressed in a television pilot made for NET (National Educational Television) filmed at his mountain retreat in 1971 in which he noted that the single track of conscious attention was wholly inadequate for interactions with a multi-tracked world.

Political stance

Watts disliked much in the conventional idea of “progress”. He hoped for change, but he preferred amiable, semi-isolated rural social enclaves, and also believed in tolerance for social misfits and eccentric artists. Watts decried the suburbanization of the countryside and the way of life that went with it. In one campus lecture tour, which Watts titled “The End to the Put-Down of Man”, Watts presented positive images for both nature and humanity, spoke in favor of the various stages of human development (including the teenage years), reproached excessive cynicism and rivalry, and extolled intelligent creativity, good architecture and food.[citation needed]

On spiritual and social identity

In regards to his ethical outlook, Watts felt that absolute morality had nothing to do with the fundamental realization of one’s deep spiritual identity. He advocated social rather than personal ethics. In his writings, Watts was increasingly concerned with ethics applied to relations between humanity and the natural environment and between governments and citizens. He wrote out of an appreciation of a racially and culturally diverse social landscape.

He often said that he wished to act as a bridge between the ancient and the modern, between East and West, and between culture and nature.

Watts led some tours for Westerners to the Buddhist temples of Japan. He also studied some movements from the traditional Chinese martial art taijiquan, with an Asian colleague, Al Chung-liang Huang.

Worldview

In several of his later publications, especially Beyond Theology and The Book: On the Taboo Against Knowing Who You Are, Watts put forward a worldview, drawing on Hinduism, Chinese philosophy, pantheism or panentheism, and modern science, in which he maintains that the whole universe consists of a cosmic Self playing hide-and-seek (Lila); hiding from itself (Maya) by becoming all the living and non-living things in the universe and forgetting what it really is – the upshot being that we are all IT in disguise. In this worldview, Watts asserts that our conception of ourselves as an “ego in a bag of skin,” or “skin-encapsulated ego” is a myth; the entities we call the separate “things” are merely aspects or features of the whole.

Watts’ books frequently include discussions reflecting his keen interest in patterns that occur in nature and which are repeated in various ways and at a wide range of scales – including the patterns to be discerned in the history of civilizations.[39][40]

Death

In October 1973, Watts returned from a European lecture tour to his cabin in Druid Heights. Friends of Watts had been concerned about him for some time over what they considered his excessive drinking of alcohol.[41] On 16 November 1973, he died in his sleep. He was reported to have been under treatment for a heart condition.[42] His body was cremated shortly thereafter. His ashes were split with half buried near his library at Druid Heights and half at the Green Gulch Monastery.

A personal account of Watts’ last years and approach to death is given by Al Chung-liang Huang in Tao: The Watercourse Way.[43]

Personal life

Watts married three times and had seven children (five daughters and two sons). Watts met Eleanor Everett in 1936, when her mother, Ruth Fuller Everett, brought her to London to study piano. They met at the Buddhist Lodge, were engaged the following year and married in April 1938. A daughter, Joan, was born in November 1938 and another, Anne, was born in 1942. Their marriage ended in 1949, but Watts continued to correspond with his former mother-in-law.[44]

Jean Burden, his lover and the inspiration for Nature, Man and Woman, remained in his thoughts to the end of his life.

In 1950, Watts married Dorothy DeWitt and moved to San Francisco in early 1951 to teach. They began a family that grew to include five children: Tia, Mark, Richard, Lila, and Diane. The couple separated in the early 1960s after Watts met Mary Jane Yates King while lecturing in New York. After a difficult divorce he married King in 1964. Watts lived with Mary Jane in Sausalito, California, in the mid-1960s.[45] He divided his later years between a houseboat in Sausalito called the Vallejo,[46]and a secluded cabin in Druid Heights, on the southwest flank of Mount Tamalpais north of San Francisco, California.

Watts’ eldest daughters, Joan Watts and Anne Watts, own and manage most of the copyrights to his books. His son, Mark Watts, serves as curator of his father’s audio, video and film and has published content of some of his spoken lectures in print format.

Bibliography

(ISBN’s for titles originally published prior to 1974 are for reprint editions)

Posthumous publications

  • 1974 The Essence of Alan Watts, ed. Mary Jane Watts, Celestial Arts
  • 1975 Tao: The Watercourse Way, with Chungliang Al Huang, Pantheon
  • 1976 Essential Alan Watts, ed. Mark Watts,
  • 1978 Uncarved Block, Unbleached Silk: The Mystery of Life
  • 1979 Om: Creative Meditations, ed. Mark Watts
  • 1982 Play to Live, ed. Mark Watts
  • 1983 Way of Liberation: Essays and Lectures on the Transformation of the Self, ed. Mark Watts
  • 1985 Out of the Trap, ed. Mark Watts
  • 1986 Diamond Web, ed. Mark Watts
  • 1987 The Early Writings of Alan Watts, ed. John Snelling, Dennis T. Sibley, and Mark Watts
  • 1990 The Modern Mystic: A New Collection of the Early Writings of Alan Watts, ed. John Snelling and Mark Watts
  • 1994 Talking Zen, ed. Mark Watts
  • 1995 Become What You Are, Shambhala, expanded ed. 2003. ISBN 1-57062-940-4
  • 1995 Buddhism: The Religion of No-Religion, ed. Mark Watts A preview from Google Books
  • 1995 The Philosophies of Asia, ed. Mark Watts
  • 1995 The Tao of Philosophy, ed. Mark Watts, edited transcripts, Tuttle Publishing, 1999. ISBN 0-8048-3204-8
  • 1996 Myth and Religion, ed. Mark Watts
  • 1997 Taoism: Way Beyond Seeking, ed. Mark Watts
  • 1997 Zen and the Beat Way, ed. Mark Watts
  • 1998 Culture of Counterculture, ed. Mark Watts
  • 1999 Buddhism: The Religion of No-Religion, ed. Mark Watts, edited transcripts, Tuttle Publishing. ISBN 0-8048-3203-X
  • 2000 What Is Zen?, ed. Mark Watts, New World Library. ISBN 0-394-71951-4 A preview from Google Books
  • 2000 What Is Tao?, ed. Mark Watts, New World Library. ISBN 1-57731-168-X
  • 2000 Still the Mind: An Introduction to Meditation, ed. Mark Watts, New World Library. ISBN 1-57731-214-7
  • 2000 Eastern Wisdom, ed. Mark Watts, MJF Books. ISBN 1-56731-491-0, three books in one volume: What is Zen?, What is Tao?, and An Introduction to Meditation (Still the Mind). Assembled from transcriptions of audio tape recordings made by his son Mark, of lectures and seminars given by Alan Watts during the last decade of his life.
  • 2002 Zen, the Supreme Experience: The Newly Discovered Scripts, ed. Mark Watts, Vega
  • 2006 Eastern Wisdom, Modern Life: Collected Talks, 1960–1969, New World Library

Audio and video works, essays

Including recordings of lectures at major universities and multi-session seminars.

  • 1960 Eastern Wisdom and Modern Life, television series, Season 1 (1959) and Season 2 (1960)
  • 1960 Essential Lectures
  • 1960 Nature of Consciousness (here)
  • 1960 The Value of Psychotic Experience
  • 1960 The World As Emptiness
  • 1960 From Time to Eternity
  • 1960 Lecture On Zen
  • 1960 The Cross of Cards
  • 1960 Taoism
  • 1962 This Is It – Alan Watts and friends in a spontaneous musical happening (Long playing album – MEA LP 1007)
  • 1968 Psychedelics & Religious Experience, in California Law Review (here)
  • 1969 Why Not Now: The Art of Meditation
  • 1971 A Conversation With Myself: Part 1 on YouTube, Part 2 on YouTube, Part 3 on YouTube, Part 4 on YouTube
  • 1972 The Art of Contemplation, Village Press
  • 1972 The Way of Liberation in Zen Buddhism, Alan Watts Journal, vol. 2, nr 1
  • 1994 Zen: The Best of Alan Watts (VHS)
  • 2004 Out of Your Mind: Essential Listening from the Alan Watts Audio Archives, Sounds True, Inc. Unabridged edition,
  • 2005 Do You Do It, or Does It Do You?: How to let the universe meditate you (CD)
  • 2007 Zen Meditations with Alan Watts, DVD (here)
  • 2013 What If Money Was No Object? (3 minutes) on YouTube

Biographical publications

  • Furlong, Monica 1986 Genuine Fake: a Biography of Alan Watts. Heinemann. (or titled Zen Effects: The Life of Alan Watts as published by Houghton Mifflin Company, Boston, ISBN 0-395-45392-5)
  • Lhermite, Pierre 1983 Alan Watts, Taoïste d’Occident, éd. La Table Ronde.
  • Stuart, David 1976 (pseudonym for Edwin Palmer Hoyt, Jr.) Alan Watts: The Rise and Decline of the Ordained Shaman of the Counterculture. Chilton Book Co, Pa.

In popular culture

Literature

  • Watt’s appears in two books written by Jack Kerouac. Due to the objections of his publishers, Kerouac was not permitted to use the real names of the people featured in his books. Therefore, Watt’s appears as Arthur Whane in the book The Dharma Bums and Alex Aums in Desolation Angels.

Music

  • Watts’ talks inspired Van Morrison to write the song “Alan Watts Blues” for his 1987 album Poetic Champions Compose.
  • Psytrance artist Mekkanikka features samples of Watts describing the Chinese conception of nature, as that which proceeds involuntarily and in essence uncontrollably, throughout the 2006 song “Let Go”.
  • The math rock band Giraffes? Giraffes! sample Watts in their song “I Am S/H(im)e[r] As You Am S/H(im)e[r] As You Are Me And We Am I And I Are All Our Together: Our Collective Consciousness’ Psychogenic Fugue”, off of their 2007 album “More Skin With Milk-Mouth”.
  • Samples from lectures by Alan Watts are featured in the intros or endings of several of STRFKR songs, including 2008’s “Florida”, “Isabella of Castile”; 2009’s “Medicine”; 2010’s “Pistol Pete”; 2011’s “Mystery Cloud”, “Hungry Ghost” and “Quality Time”, and in their 2016 album ‘Being No One, Going Nowhere‘ on the song “Interspace”.
  • Ott features samples of Alan Watts lectures in his 2011 album Mir, on the first track, “One Day I Wish to Have This Kind of Time”.
  • The artist Will Cady included samples of Watts’ lecture “The Dream of Life” in a 2013 single “What Fills The Gap”.[50]
  • Around 2013, many Chillstep producers began sampling Alan Watts’ recorded speeches in their music, resulting in what is called Philosophystep.[51]
  • Nothing More‘s 2014 self-titled album has passages from Watts’s lectures incorporated into the background of two songs. Both Gyre and Pyre consist of instrumentals with Watts’ quotes used over the music.
  • The progressive metal band The Contortionist features a sample of Alan Watts at the end of their 2014 album Language.
  • In 2015, Logic sampled the “What Do I Desire (What If Money Was No Object)” lecture on his 2015 album The Incredible True Story in the title song. Watt’s lecture concludes the album before it transitions to an audio cut-scene consistent with the rest of the album.
  • A sample of Watt’s lecture “The Spectrum of Love” begins the song “Intro/Spectrum” by the band HÆLOS on their 2016 album Full Circle
  • The metalcore band Architects released an album in 2016 entitled All Our Gods Have Abandoned Us, which includes Watts’ “The Mercy of Nature” quotes in the song Memento Mori.
  • Sound Tribe Sector 9 features samples of Alan Watts in their live performances of the songs “World Go Round” and “Totem”.

Film

  • The 2013 film Her features Watts as an artificially intelligent operating system, portrayed by Brian Cox.[52]
  • The 2014 Red Bull Media House/Matchstick Productions skiing documentary Days Of My Youth uses Watts’ spoken word in a number of sequences through the film.
  • In recent years[when?], portions of Watts’ lectures have been popularized by a series of animated internet videos.[53]

TV

  • In the 2007-09 US-aired NBC TV series Life, Damian Lewis’ character often listens to Alan Watts’ recordings in his car and their significance as woven into the plot.

Notes

  1. Jump up^ James Craig Holte The Conversion Experience in America: A ‘Sourcebook on American Religious Conversion Autobiography page 199
  2. Jump up^ Watts, Alan W. (1973). In My Own Way: An Autobiography 1915–1965. New York: Pantheon Books. p. 280.
  3. Jump up^ David, Erik (2006). The Visionary State: A Journey through California’s Spiritual Landscape. Chronicle Books. ISBN 0-8118-4835-3.
  4. Jump up^ Watts, Alan W. 1973, Part 1
  5. Jump up^ Zen Effects: The Life of Alan Watts, by Monica Furlong, p. 12
  6. Jump up^ Zen Effects: The Life of Alan Watts, by Monica Furlong, p. 22
  7. Jump up^ Watts, Alan W. 1973, p. 322
  8. Jump up^ Watts, Alan W. 1973, pp. 71–72
  9. Jump up^ Watts, Alan W. 1957, Part 2, Chapter 4
  10. Jump up^ Watts, Alan W. 1973, p. 60
  11. Jump up^ Watts, Alan W. 1973, p. 102
  12. Jump up^ Watts, Alan W. 1973, pp. 78–82
  13. Jump up^ Watts, Alan W. 1947/1971 Behold the Spirit, revised edition. New York: Random House / Vintage. p. 32
  14. Jump up^ Watts, Alan W., 1957, p.11
  15. Jump up^ “Alan Wilson Watts”. Encyclopedia of World Biography.
  16. Jump up^ KPFA Folio, Volume 13, no. 1, 9–22 April 1962, p. 14. Retrieved at archive.org on 26 November 2014.
  17. Jump up^ KPFA Folio, Volume 14, no. 1, 8–21 April 1963, p. 19. Retrieved at archive.org on 26 November 2014.
  18. Jump up^ Susan Krieger, Hip Capitalism, 1979, Sage Publications, Beverly Hills, ISBN 0-8039-1263-3 pbk., p. 170.
  19. Jump up^ KKUP Program Schedule. Retrieved on 26 November 2014.
  20. Jump up^ KPFK Program Schedule. Retrieved on 26 November 2014.
  21. Jump up^ KGNU Program Schedule. Retrieved on 26 November 2014.
  22. Jump up^ Watts, Alan W. 1973, p. 321.
  23. Jump up^ Alan Watts, “Eastern Wisdom and Modern Life, Season 1 (1959)” and Season 2 (1960), KQED public television series, San Francisco
  24. Jump up^ Ropp, Robert S. de 1995, 2002 Warrior’s Way: a Twentieth Century Odyssey. Nevada City, CA: Gateways, pp. 333-334.
  25. Jump up^ The Joyous Cosmology: Adventures in the Chemistry of Consciousness (the quote is new to the 1965/1970 edition (page 26), and not contained in the original 1962 edition of the book).
  26. Jump up^ William Warren Bartley, Werner Erhard, The Transformation of a Man
  27. Jump up^ “Alan Watts – Life and Works”.
  28. Jump up^ “Deoxy Org: Alan Watts”.
  29. Jump up^ Weidenbaum, Jonathan. “Complaining about Alan Watts”.
  30. Jump up^ Kapleau 1967, pp. 21–22
  31. Jump up^ Aitken 1997, p. 30. [1]
  32. Jump up^ Stuart, David 1976 Alan Watts. Pennsylvania: Chilton.
  33. Jump up^ Chadwick, D: Crooked Cucumber: The Life and Zen Teaching of Shunryu Suzuki, Broadway Books,2000
  34. Jump up^ ^ Davis, Erik (May 2005). Druids and Ferries “Druids and Ferries”. Arthur (Brooklyn: Arthur Publishing Corp.) (16). http://www.techgnosis.com/index_druid.html Druids and Ferries.
  35. Jump up^ Davis, Erik (May 2005). “Druids and Ferries”. Arthur. Brooklyn: Arthur Publishing Corp. (16).
  36. Jump up^ The Joyous Cosmology, p. v
  37. Jump up^ Watts, Alan W. 1973, p. 247.
  38. Jump up^ The Joyous Cosmology, p. 63
  39. Jump up^ De Ropp, Robert S. 2002 Warrior’s Way. Nevada City, CA: Gateways, p. 334.
  40. Jump up^ Watts, Alan W. 1947/1971, pp. 25–28.
  41. Jump up^ Zen Effects: The Life of Alan Watts, by Monica Furlong
  42. Jump up^ “Alan Watts, Zen Philosopher, Writer and Teacher, 58, Dies”. The New York Times. 16 November 1973. Retrieved 6 March 2013.
  43. Jump up^ Watts, Alan (1975). Huang, Chungliang Al, ed. TAO: The Watercourse Way (Foreword). New York: Pantheon Books. pp. vii–xiii. ISBN 0-394-73311-8.
  44. Jump up^ Stirling 2006, pg. 27
  45. Jump up^ The Book on the Taboo Against Knowing Who You Are (1966)
  46. Jump up^ Watts, Alan, 1973, pp. 300–304
  47. Jump up^ Theologia Mystica at WorldCat
  48. Jump up^ The Supreme Identity atWorldCat
  49. Jump up^ Nonsense at WorldCat
  50. Jump up^ Will Cady (2013-02-28), Will Cady – What Fills The Gap (feat. Alan Watts), retrieved 2016-08-07
  51. Jump up^ https://www.buzzfeed.com/theant/people-are-mixing-alan-watts-with-chillstep-music-o4ff
  52. Jump up^ “Her (2013)”. IMDb.com, Inc. Retrieved 31 December 2013.
  53. Jump up^ Flash Animated Philosophy From South Park Creators www.coldhardflash.com

References

  • Aitken, Robert. Original Dwelling Place. Counterpoint. Washington, D.C. 1997. ISBN 1-887178-41-4 (paperback)
  • Charters, Ann (ed.). The Portable Beat Reader. Penguin Books. New York. 1992. ISBN 0-670-83885-3 (hard cover); ISBN 0-14-015102-8 (paperback)
  • Furlong, Monica, Zen Effects: The Life of Alan Watts Houghton Mifflin. New York. 1986 ISBN 0-395-45392-5, Skylight Paths 2001 edition of the biography, with new foreword by author: ISBN 1-893361-32-2
  • Gidlow, Elsa, “Elsa:I Come With My Songs”. Bootlegger Press and Druid Heights Books, San Francisco. 1986.

ISBN 0-912932-12-0

  • Kapleau, Philip. Three Pillars of Zen (1967) Beacon Press. ISBN 0-8070-5975-7
  • Stirling, Isabel. Zen Pioneer: The Life & Works of Ruth Fuller Sasak, Shoemaker & Hoard. 2006. ISBN 978-1-59376-110-3
  • Watts, Alan, In My Own Way. New York. Random House Pantheon. 1973 ISBN 0-394-46911-9 (his autobiography)

Further reading

  • Clark, David K. The Pantheism of Alan Watts. Downers Grove, Ill. Inter-Varsity Press. 1978. ISBN 0-87784-724-X

External links

https://en.wikipedia.org/wiki/Alan_Watts

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Unconditional Positive Regard — Anticipation –You Can Get What You Want — Change Your Expectations — Choose What You Want! — Commit To Mastery — Love — Videos

Posted on December 16, 2016. Filed under: Babies, Blogroll, Communications, Entertainment, Faith, Family, Friends, Heroes, liberty, Life, Literacy, Love, Mastery, media, Music, Music, People, Philosophy, Programming, Radio, Raves, Raymond Thomas Pronk, Success, Television, Video, Wealth, Wisdom, Work, Writing | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , |

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The first 20 hours — how to learn anything | Josh Kaufman | TEDxCSU

Unconditional positive regard — the power of self acceptance | Michelle Charfen | TEDxRedondoBeach

After watching this, your brain will not be the same | Lara Boyd | TEDxVancouver

Why you don’t get what you want; it’s not what you expect | Jennice Vilhauer | TEDxPeachtree

Bill Gates on Expertise: 10,000 Hours and a Lifetime of Fanaticism

CHANGE YOUR MIND AND BECOME SUCCESSFUL – Best Motivational Videos Compilation for 2017

Malcolm Gladwell: Outliers

Tim Ferriss Scoffs at Gladwell’s 10,000 Hours

Tim Ferriss shares how to master any skill by deconstructing it | The Next Web

The Rolling Stones – You Can’t Always Get What You Want (TV Show ’69)

I saw her today at the reception
A glass of wine in her hand
I knew she would meet her connection
At her feet was a footloose man
No, you can’t always get what you want
You can’t always get what you want
You can’t always get what you want
But if you try sometime you find
You get what you need
I saw her today at the reception
A glass of wine in her hand
I knew she was gonna meet her connection
At her feet was a footloose man
You can’t always get what you want
You can’t always get what you want
You can’t always get what you want
But if you try sometimes well you might find
You get what you need
And I went down to the demonstration
To get my fair share of abuse
Singing, “We’re gonna vent our frustration
If we don’t we’re gonna blow a 50-amp fuse”
You can’t always get what you want
You can’t always get what you want
You can’t always get what you want
But if you try sometimes well you just might find
You get what you need
I went down to the Chelsea drugstore
To get your prescription filled
I was standing in line with Mr. Jimmy
And man, did he look pretty ill
We decided that we would have a soda
My favorite flavor, cherry red
I sung my song to Mr. Jimmy
Yeah, and he said one word to me, and that was “dead”
I said to him
You can’t always get what you want
You can’t always get what you want
You can’t always get what you want
But if you try sometimes you just might find
You get what you need
You get what you need–yeah, oh baby
I saw her today at the reception
In her glass was a bleeding man
She was practiced at the art of deception
Well I could tell by her blood-stained hands
You can’t always get what you want
You can’t always get what you want
You can’t always get what you want
But if you try sometimes you just might find
You just might find
You get what you need
You can’t always get what you want
You can’t always get what you want
You can’t always get what you want
But if you try sometimes you just might find
You just might find
You get what you need

Carly Simon – Anticipation

Lyrics

We can never know about the days to come
But we think about them anyway, yay
And I wonder if I’m really with you now
Or just chasin’ after some finer day

Anticipation, anticipation
Is makin’ me late
Is keepin’ me waitin’

And I tell you how easy it feels to be with you
And how right your arms feel around me
But I, I rehearsed those lines just late last night
When I was thinkin’ about how right tonight might be

Anticipation, anticipation
Is makin’ me late
Is keepin’ me waitin’

And tomorrow we might not be together
I’m no prophet and I don’t know nature’s ways
So I’ll try and see into your eyes right now
And stay right here ’cause these are the good old days

And stay right here ’cause these are the good old days
(These are the good old days)
(These are the good old days)
(These are the good old days)
(These are…..the good old days)

Paul McCartney, Joe Cocker, Eric Clapton & Rod Stewart – All You Need Is Love (LIVE) HD

“All You Need Is Love”

Love, love, love
Love, love, love
Love, love, love

There’s nothing you can do that can’t be done
Nothing you can sing that can’t be sung
Nothing you can say but you can learn how to play the game
It’s easy

Nothing you can make that can’t be made
No one you can save that can’t be saved
Nothing you can do but you can learn how to be you in time
It’s easy

All you need is love
All you need is love
All you need is love, love
Love is all you need

Love, love, love
Love, love, love
Love, love, love

All you need is love
All you need is love
All you need is love, love
Love is all you need

Nothing you can know that isn’t known
Nothing you can see that isn’t shown
Nowhere you can be that isn’t where you’re meant to be
It’s easy

All you need is love
All you need is love
All you need is love, love
Love is all you need

All you need is love (All together, now!)
All you need is love (Everybody!)
All you need is love, love
Love is all you need
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Yee-hai! (Love is all you need)
Love is all you need (Love is all you need)

Yesterday (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Love is all you need (Love is all you need)
Oh yeah! (Love is all you need)
She loves you, yeah yeah yeah (Love is all you need)
She loves you, yeah yeah yeah (Love is all you need)

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