University of Chicago faculty

"Have the climate models been successful in predicting anything? They, of course, predict substantial global warming. This is not surprising given the expressed belief of some of the model builders in the global warming hypothesis and the many parameters in the model that need to be introduced. However, the models also predict unambiguously that the atmosphere is warming faster than the surface of the earth; but all the available observational data unambiguously shows the opposite! Truth in science is always determined from observational facts. One finds the truth by making a hypothesis and comparing observations with the hypothesis. It is absolutely essential that one should be neutral and not fall in love with the hypothesis. If the facts are contrary to any predictions, then the hypothesis is wrong no matter how appealing. "Truth by Assertion" is not science."

"Think, for a moment, of a cheetah, a sleek, beautiful animal, one of the fastest on earth, which roams freely on the savannas of Africa. In its natural habitat, it is a magnificent animal, almost a work of art, unsurpassed in speed or grace by any other animal. Now, think of a cheetah that has been captured and thrown into a miserable cage in a zoo. It has lost its original grace and beauty, and is put on display for our amusement. We see only the broken spirit of the cheetah in the cage, not its original power and elegance. The cheetah can be compared to the laws of physics, which are beautiful in their natural setting. The natural habitat of the laws of physics is higher-dimensional space-time. However, we can only measure the laws of physics when they have been broken and placed on display in a cage, which is our three-dimensional laboratory. We can only see the cheetah when its grace and beauty have been stripped away."

"Our understanding of the four basic concepts of Physics -- space, time, matter and force -- has undergone radical change in the course of work on unification, starting with Maxwell's unification of electricity with magnetism, all the way to present day string theory. What started as four independent concepts, with space and time postulated and the possible forms of matter and force arbitrarily chosen, now appear as different aspects of a rich and novel dynamically determined structure."

"Scientific collaborations are akin to marriages, or temporary marriages. Their breakup is not unlike a divorce and rarely avoids acrimony."

"The crude product of nature, the object fashioned by the industry of man, acquire their reality, their identity, only to the extent of their participation in a transcendent reality."

"In virtue of this, the artisan is a connoisseur of secrets, a magician; thus all crafts include some kind off initiation and are handed down by an occult tradition. He who 'makes' real things is he who knows the secret of making them."

"The Experience of Sacred Space makes possible the "founding of the world": where the sacred Manifests itself in space, the real unveils itself, the world comes into existence."

"Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane. To designate the act of manifestation of the sacred, we have proposed the term hierophany. It is a fitting term, because it does not imply anything further; it expresses no more than is implicit in its etymological content, i.e., that something sacred shows itself to us. It could be said that the history of religions — from the most primitive to the most highly developed — is constituted by a great number of hierophanies, by manifestations of sacred realities. From the most elementary hierophany — e.g. manifestation of the sacred in some ordinary object, a stone or a tree — to the supreme hierophany (which, for a Christian, is the incarnation of God in Jesus Christ) there is no solution of continuity. In each case we are confronted by the same mysterious act — the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world."

"These thirty years, and more, that I've spent among exotic, barbaric, indomitable gods and goddesses, nourished on myths, obsessed by symbols, nursed and bewitched by so many images which have come down to me from those submerged worlds, today seem to me to be the stages of a long initiation. Each one of these divine figures, each of these myths or symbols, is connected to a danger that was confronted and overcome. How many times I was almost lost, gone astray in this labyrinth where I risked being killed... These were not only bits of knowledge acquired slowly and leisurely in books, but so many encounters, confrontations, and temptations. I realize perfectly well now all the dangers I skirted during this long quest, and, in the first place, the risk of forgetting that I had a goal... that I wanted to reach a "center"."

"For those to whom a stone reveals itself as sacred, its immediate reality is transmuted into supernatural reality. In other words, for those who have a religious experience all nature is capable of revealing itself as cosmic sacrality."

"A religious phenomenon will only be recognized as such if it is grasped at its own level, that is to say, if it is studied as something religious. To try to grasp the essence of such phenomenon by means of physiology, psychology, sociology, economics, linguistics, art or any other study is false; it misses the one unique and irreducible element in it — the element of the sacred."

"Psychoanalysis justifies its importance by asserting that it forces you to look to and accept reality. But what sort of reality? A reality conditioned by the materialistic and scientific ideology of psychoanalysis, that is, a historical product..."

"The History of Religions is destined to play an important role in contemporary cultural life. This is not only because an understanding of exotic and archaic religions will significantly assist in a cultural dialogue with the representatives of such religions. It is more especially because … the history of religions will inevitably attain to a deeper knowledge of man. It is on the basis of such knowledge that a new humanism, on a world-wide scale, could develop."

"It is not without fear and trembling that a historian of religion approaches the problem of myth. This is not only because of that preliminary embarrassing question: what is intended by myth? It is also because the answers given depend for the most part on the documents selected."

"The history of religions reaches down and makes contact with that which is essentially human: the relation of man to the sacred. The history of religions can play an extremely important role in the crisis we are living through. The crises of modern man are to a large extent religious ones, insofar as they are an awakening of his awareness to an absence of meaning."

"The interpretations of Freud are more and more successful because they are among the myths accessible to modern man. The myth of the murdered father, among others, reconstituted and interpreted in Totem and Taboo. It would be impossible to ferret out a single example of slaying the father in primitive religions or mythologies. This myth was created by Freud. And what is more interesting: the intellectual élite accept it (is it because they understand it? Or because it is "true" for modern man?)"

"TRINITY. Trinitarian doctrine touches on virtually every aspect of Christian faith, theology, and piety, including Christology and pneumatology, theological epistemology (faith, revelation, theological methodology), spirituality and mystical theology, and ecelesial life (sacraments, community, ethics). This article summarizes the main lines of trinitarian doctrine without presenting detailed explanations of important ideas, persons, or terms. The doctrine of the Trinity is the summary of Christian faith in God, who out of love creates humanity for union with God, who through Jesus Christ redeems the world, and in the power of the Holy Spirit transforms and divinizes (2 Cor. 3:18). The heart of trinitarian theology is the conviction that the God revealed in Jesus Christ is involved faithfully and unalterably in covenanted relationship with the world. Christianity is not unique in believing God is "someone" rather than something," but it is unique in its belief that Christ is the personal Word of God, and that through Christ's death and resurrection into new life, "God was in Christ reconciling all things to God" (2 Cor. 5:19). Christ is not looked upon as an intermediary between God and world but as an essential agent of salvation. The Spirit poured out at Pentecost, by whom we live in Christ and are returned to God (Father), is also not a "lesser God" but one and the same God who creates and redeems us. The doctrine of the Trinity is the product of reflection on the events of redemptive history, especially the Incarnation and the sending of the Spirit."

"Exegetes and theologians today are in agreement that the Hebrew Bible does not contain a doctrine of the Trinity, even though it was customary in past dogmatic tracts on the Trinity to cite texts like Genesis 1:26, "Let us make humanity in our image, after our likeness" (see also Gn. 3:22, 11:7; Is. 6:23) as proof of plurality in God. Although the Hebrew Bible depicts God as the father of Israel and employs personifications of God such as Word (davar), Spirit (ruah), Wisdom (hokhmah), and Presence (shekhinah), it would go beyond the intention and spirit of the Old Testament to correlate these notions with later trinitarian doctrine. Further, exegetes and theologians agree that the New Testament also does not contain an explicit doctrine of the Trinity. God the Father is source of all that is (Pantokrator) and also the father of Jesus Christ; "Father" is not a title for the first person of the Trinity but a synonym for God. Early liturgical and creedal formulas speak of God as "Father of our Lord Jesus Christ"; praise is to be rendered to God through Christ (see opening greetings in Paul and deutero-Paul)."

"It is above all the valorizing of the present that requires emphasizing. The simple fact of existing, of living in time, can comprise a religious dimension. This dimension is not always obvious, since sacrality is in a sense camouflaged in the immediate, in the "natural" and the everyday. The joy of life discovered by the Greeks is not a profane type of enjoyment: it reveals the bliss of existing, of sharing — even fugitively — in the spontaneity of life and the majesty of the world. Like so many others before and after them, the Greeks learned that the surest way to escape from time is to exploit the wealth, at first sight impossible to suspect, of the lived instant."

"To believe that I could, at twenty-three, sacrifice history and culture for "the Absolute" was further proof that I had not understood India. My vocation was culture, not sainthood."

"When the sacred manifests itself in any hierophany, there is not only a break in the homogeneity of space; there is also a revelation of an absolute reality, opposed to the nonreality of the vast surrounding expanse. The manifestation of the sacred ontologically founds the world. In the homogenous and infinite expanse, in which no point of reference is possible and hence no orientation can be established, the hierophany reveals an absolute fixed point, a center."

"It would be frightening to think that in all the cosmos, which is so harmonious, so complete and equal to itself, that only human life is happening randomly, that only one's destiny lacks meaning."

"The way towards 'wisdom' or towards 'freedom' is the way towards your inner being. This is the simplest definition of metaphysics."

"The worldly man lives in society, marries, establishes a family; Yoga prescribes absolute solitude and chastity. The worldly man is “possessed” by his own life; the yogin refuses to “let himself live”; to continual movement, he opposes his static posture, the immobility of āsana; to agitated, unrhythmical, changing respiration, he opposes prānāyāma, and even dreams of holding his breath indefinitely; to the chaotic flux of psychomental life, he replies by “fixing thought on a single point,” the first step to that final withdrawal from the phenomenal world which he will obtain through pratyāhāra. All of the yogic techniques invite to one and the same gesture—to do exactly the opposite of what human nature forces one to do. From solitude and chastity to samyama, there is no solution of continuity. The orientation always remains the same—to react against the “normal,” “secular,” and finally “human” inclination."

"In Dhaka, Muslims have started riots with the complicity of the police. They attacked the houses of the Hindus, raped the women and slaughtered all those who resisted. They burned down whole neighbourhoods under the eyes of the policemen. These only intervened when a Hindu grabbed a weapon to defend himself. In that case, they entered the house, seized the weapons and arrested the men. The Muslims were armed; they on their part did have that right. All attempts by Congress to brng them to peace have failed."

"The psychological and parapsychological experience of the East in general, and of yoga in particular, is unchallengeably more extensive and more organized than the experience on which the Western theories of the structure of the psyche have been erected."

"The hearer of myth, regardless of his level of culture, when he is listening to a myth, forgets, as it were, his particular situation and is projected into another world, into another universe which is no longer his poor little universe of every day. . . . The myths are true because they are sacred, because they tell him about sacred beings and events. Consequently, in reciting or listening to a myth, one resumes contact with the sacred and with reality, and in so doing one transcends the profane condition, the "historical situation." In other words one goes beyond the temporal condition and the dull self-sufficiency which is the lot of every human being simply because every human being is "ignorant" — in the sense that he is identifying himself, and Reality, with his own particular situation. And ignorance is, first of all, this false identification of Reality with what each one of us appears to be or to possess."

"The great cosmic illusion is a hierophany.... One is devoured by Time, not because one lives in Time, but because one believes in its reality, and therefore forgets or despises eternity."

"It is only through the discovery of History — more precisely by the awakening of the historical consciousness in Judaeo-Christianity and its propagation by Hegel and his successors — it is only through the radical assimilation of the new mode of being represented by human existence in the world that myth could be left behind. But we hesitate to say that mythical thought has been abolished. As we shall soon see, it managed to survive, though radically changed (if not perfectly camouflaged). And the astonishing fact is that, more than anywhere else it survives in historiography!"

"In archaic and traditional societies, the surrounding world is conceived as a microcosm. At the limits of this closed world begins the domain of the unknown, of the formless. On this side there is ordered — because of inhabited and organized — space; on the other, outside this familiar space, there is the unknown and dangerous region of the demons, the ghosts, and the dead and foreigners — in a world, chaos or death or night. This image of an inhabited microcosm, surrounded by desert regions as a chaos or a kingdom of the dead, has survived even in highly evolved civilizations such as those of China, Mesopotamia and Egypt."

"For the past fifty years at least, Western scholars have approached the study of myth from a viewpoint markedly different from, let us say, that of the nineteenth century. Unlike their predecessors, who treated myth in the usual meaning of the word, that is, as "fable," "invention," "fiction," they have accepted it as it was understood in archaic societies, where, on the contrary, "myth" means a "true story" and, beyond that, a story that is a most precious possession because it is sacred, exemplary, significant. This new semantic value given the term "myth" makes its use in contemporary parlance somewhat equivocal. Today, that is, the word is employed both in the sense of "fiction" or "illusion" and in that familiar especially to ethnologists, sociologists, and historians of religions, the sense of "sacred tradition, primordial revelation, exemplary model." … the Greeks steadily continued to empty mythos of all religious and metaphysical value. Contrasted both with logos and, later, with historia, mythos came in the end to denote "what cannot really exist." On its side, Judaeo-Christianity put the stamp of "falsehood" and "illusion" on whatever was not justified or validated by the two Testaments."

"Myth is an extremely complex cultural reality, which can be approached and interpreted from various and complementary viewpoints. Speaking for myself, the definition that seems least inadequate because most embracing is this: Myth narrates a sacred history; it relates an event that took place in primordial Time, the fabled time of the "beginnings." In other words myth tells how, through the deeds of Supernatural Beings, a reality came into existence, be it the whole of reality, the Cosmos, or only a fragment of reality — an island, a species of plant, a particular kind of human behavior, an institution. Myth, then, is always an account of a "creation"; it relates how something was produced, began to be. Myth tells only of that which really happened, which manifested itself completely. The actors in myths are Supernatural Beings. They are known primarily by what they did in the transcendent times of the "beginnings." hence myths disclose their creative activity and reveal the sacredness (or simply the "supernaturalness") of their works. In short, myths describe the various and sometimes dramatic breakthroughs of the sacred (or the "supernatural") into the World. It is this sudden breakthrough of the sacred that really establishes the World and makes it what it is today. Furthermore, it is as a result of the intervention of Supernatural Beings that man himself is what he is today, a mortal, sexed, and cultural being."

"Whereas "false stories" can be told anywhere and at any time, myths must not be recited except during a period of sacred time (usually in autumn or winter, and only at night).... This custom has survived even among peoples who have passed beyond the archaic stage of culture. Among the Turco-Mongols and the Tibetans the epic songs of the Gesar cycle can be recited only at night and in winter."

"In one way or another one "lives" the myth, in the sense that one is seized by the sacred, exalting power of the events recollected or re-enacted. "Living" a myth, then, implies a genuinely "religious" experience, since it differs from the ordinary experience of everyday life. The "religiousness" of this experience is due to the fact that one re-enacts fabulous, exalting, significant events, one again witnesses the creative deeds of the Supernaturals; one ceases to exist in the everyday world and enters a transfigured, auroral world impregnated with the Supernaturals' presence. What is involved is not a commemoration of mythical events but a reiteration of them. The protagonists of the myth are made present; one becomes their contemporary. This also implies that one is no longer living in chronological time, but in the primordial Time, the Time when the event first took place. This is why we can use the term the "strong time" of myth; it is the prodigious, "sacred" time when something new, strong, and significant was manifested. To re-experience that time, to re-enact it as often as possible, to witness again the spectacle of the divine works, to meet with the Supernaturals and relearn their creative lesson is the desire that runs like a pattern through all the ritual reiterations of myths. In short, myths reveal that the World, man, and life have a supernatural origin and history, and that this history is significant, precious, and exemplary."

"In imitating the exemplary acts of a god or of a mythic hero, or simply by recounting their adventures, the man of an archaic society detaches himself from profane time and magically re-enters the Great Time, the sacred time."

"As long as you have not grasped that you have to die to grow, you are a troubled guest on the dark earth."

"Mircea Eliade is preeminent as the scholarly prophet of a "new humanism" that it is hoped will bring man back to the "sacred" Eliade believes pre-modern man to have discerned in "being." … Eliade in his many writings is reminding us of past man's vision of life amidst the sacred that present man must regain if there is to be future man... Eliade the novelist and man of letters and Eliade the scholar and writer of learned tomes are not two men, but one who through his combination of sensitive, empathetic scholarship, and aesthetic appreciation and insight recognized the ultimate nature of the sacrality of being, and the terror of man when the sense of that sacrality is lost."

"The breadth and depth of Eliade's learning, which astonished all who met him, his reverence toward the tradition he studied, and his intense, infectious enthusiasm, were an assurance that, if anyone could find what was religious about religion(s), he could. I believe the record shows that he could not. As a result, we now know a great deal more about religion(s) and we can ask totally new questions about it/them."

"Like Freud and Jung and Rudolf Otto, all of whom contributed deep strands to his work, Eliade argued boldly for universals where he might more safely have argued for widely prevalent patterns. Yet many of the patterns that he identified in religions that spanned the entire globe and the whole of human history — a span that no one has ever known as well as he did — inspired an entire generation of both scholars and amateurs of the study of religion, and they still prove useful as starting points for the comparative study of religion and still hold water even after the challenges posed by new data to which Eliade did not have access. His concept of hierophany, the sudden irruption of the sacred in the profane world, sacred time opening to the transcendent, resulting in radical discontinuities, has proved a far more widely applicable and heuristic term than the older, narrower term "theophany," denoting the manifestation of a god. And his argument that religious forms, particularly myths, are usefully studied in popular culture as well as in the great scriptures is a postmodern idea that he formulated long before postmodernism. He taught us that myths (and, to a great extent, rituals) retold and reenacted in the present transport the worshipper back to the world of origins, the world of events that took place in illo tempore, "in that time"; this basic idea of what he called (after Nietzsche) "the eternal return" has become a truism in the study of religion and does, I think, apply to many mythologies, though not, as Eliade claimed, to all. His ideas about the alternation and interaction of cosmos and chaos, and cyclical/mythical time and linear/historical time, the sacred and the profane, are similarly fruitful starting points for many, if not all, cultures. Above all, his insistence that it is possible to find meaningful synchronic patterns of symbolism in addition to the phenomena that are unique to each time and place — this is the foundation on which the entire field of comparative religion still stands, and Eliade laid the cornerstone."

"I prostrate in front of the memory of Mircea, my unforgettable friend. I am, in my moments of sadness, obliged to those who have permitted me to say that we have loved him, admired him, respected him and that once more he, Mircea, does never cease to be missed spiritually and emotionally, by all of us. But his work, so rich, so immense, still exists."

"Eliade's interest is neither in the concept of profane experience nor in the derived concept of the sacred, but rather in the way these two are actually experienced. It is the phenomenological method that claims to describe these experiences of the sacred and the profane... When Eliade defines myth as a "true story" he is giving us a phenomenological description. For the people for whom the myth is a true story, it is not a figment of the imagination or merely a subjective belief but the perceived reality in which they live out their lives. What constitute's one's life, is the world fraught with meaning and value. It is the living perception of people. That and that alone is what is meant by phenomena."

"Mircea Eliade was motivated at all times by a deep concern for the future of Western civilisation, which he saw as threatened by possible extinction. He believed it essential that we recognise and acknowledge the archaic and the Eastern contributions to man's spiritual history while there is still time to do so with good grace. Otherwise, by maintaining an attitude of contempt or superiority towards the rest of the world — past and present — we would bring disaster on ourselves and the world as a whole. Eliade's whole life was devoted to trying to save the world's culture by introducing it to itself. … His disciples are legion, and to a large extent he actually created both the academic subject itself and the institutional movement which led to the founding of all the departments and professorships which now abound in the history of religions. But during his entire career one great mystery remained: what did Eliade himself believe? In Ordeal by Labyrinth he admits that he never wished to distract his readers or his students with his own personal opinions, despite his ability to appear to act as an advocate for each religion in turn as he surveyed it. Perhaps this was Eliade's finest and most fitting gift of all: the complete obliteration of his private self in the pursuit of his higher aims. How ironic it is, then, that as a result we will never be able to forget him."

"Managers today come up against a few more communication barriers. One is the pressure of time. Listening carefully takes time, and managers have little of that to spare. In today’s business culture especially, with its emphasis on speed, already pressed managers may give short shrift to the slower art of one-on-one communication."

"It is the client who knows what hurts, what directions to go, what problems are crucial, what experiences have been deeply buried."

"Experience is, for me, the highest authority. The touchstone of validity is my own experience. No other person's ideas, and none of my own ideas, are as authoritative as my experience. It is to experience that I must return again and again, to discover a closer approximation to truth as it is in the process of becoming in me. Neither the Bible nor the prophets -- neither Freud nor research -- neither the revelations of God nor man -- can take precedence over my own direct experience. My experience is not authoritative because it is infallible. It is the basis of authority because it can always be checked in new primary ways. In this way its frequent error or fallibility is always open to correction."

"If we value independence, if we are disturbed by the growing conformity of knowledge, of values, of attitudes, which our present system induces, then we may wish to set up conditions of learning which make for uniqueness, for self-direction, and for self-initiated learning."

"Don't be the ammunition wagon, be the rifle … knowledge exists primarily for use."

"The very essence of the creative is its novelty, and hence we have no standard by which to judge it."

"What I am and what I feel are good enough to be a basis for therapy, if I can transparently be what I am and what I feel in relationshipto him. Then perhaps he can be what he is, openly and without fear."

"... I have almost invariably found that the very feeling which has seemed to me most private, most personal, and hence most incomprehensible by others, has turned out to be an expression for which there is a resonance in many other people."

"I have gradually come to one negative conclusion about the good life. It seems to me that the good life is not any fixed state. It is not, in my estimation, a state of virtue, or contentment, or nirvana, or happiness. It is not a condition in which the individual is adjusted or fulfilled or actualized. To use psychological terms, it is not a state of drive-reduction, or tension-reduction, or homeostasis"

"The good life is a process, not a state of being. It is a direction not a destination."

"People are just as wonderful as sunsets if I can let them be... When I look at a sunset, I don’t find myself saying, "Soften the orange a bit on the right hand corner"… I don’t try to control a sunset. I watch with awe as it unfolds."

"There is in every organism, at whatever level, an underlying flow of movement toward constructive fulfillment of its inherent possibilities."

"Facilitative attitudes (and skills) can help a therapist gain entry into the group"

"Freedom from a desire to control the outcome, and respect for the capacity of the group, and skills in releasing individual expression"

"Openness to all attitudes no matter how extreme or unrealistic they may seem"

"Acceptance of the problems experienced by the group where they are clearly defined as issues"

"Allowance of the freedom of choices in direction, either for the group or individuals particularly in the near future"

"“When material needs are largely satisfied,” writes Carl Rogers, “as they tend to be for many people in this affluent society, individuals are turning to the psychological world, groping for a greater degree of authenticity and fulfillment.” The clear distinction between material and psychic needs is already the mystification; it capitulates to the ideology of the affluent society which affirms the material structure is sound, conceding only that some psychic and spiritual values might be lacking. Exactly this distinction sets up “authenticity” and “fulfillment” as so many more commodities for the shopper. Rather it is the fissure itself which is the source of the ills—between work and “free” time, material structure and psychological “world,” producers and consumers."

"Resolution of conflict, easing of stress must come from the penetration into many groups of wide and common interests which, by a process of dilution, will weaken other groups often artificially maintained. It is of considerable importance, then, to look for large groups of individuals bound together not by temporal ties of tradition or political artificiality, but by tested ties of common interest so world-wide, indeed so universal, as to be recognized by any individual."

"Feynman was not a theorist's theorist, but a physicist's physicist and a teacher's teacher. Feynman's theoretical concepts opened up research opportunities for experimenters, and his approach to physics dignified the role played by their work."

"What is very important to me is two points: A theory should be internally consistent and it should have some contact with observation. Well, I’m told by all the experts that this theory String theory] is internally consistent, although they think up new interpretations every time I turn my back. But contact with reality? Nobody’s given me anything. I just watch. I’m somewhat unhappy that so many people are working on it. To me, as a physicist, it’s sort of sad that so many people at the same time work at something that doesn’t seem to have any contact with experiment. But that, to some extent, is due to the fact that we don’t have any great experimental puzzle to be thinking about. We have to supply the puzzles, and there aren’t that many puzzles right now."

"The trouble with theorists is, they never pay attention to the experiments!"

"Since economics deals with human beings, the problems of its scientific treatment involves fundamental problems of the relations between man and his world. From a rational or scientific point of view, all practically real problems are problems in economics. The problem of life is to utilize resources "economically," to make them go as far as possible in the production of desired results. The general theory of economics is therefore simply the rationale of life. - In so far as it has any rationale! The first question in regard to scientific economics is this question of how far life is rational, how far its problems reduce to the form of using given means to achieve given ends. Now this, we shall contend, is not very far; the scientific view of life is a limited and partial view; life is at bottom an exploration in the field of values, an attempt to discover values, rather than on the basis of knowledge of them to produce and enjoy them to the greatest possible extent. We strive to "know ourselves," to find out our real wants, more than to get what we want. This fact sets a first and most sweeping limitation to the conception of economics as a science."

"In spite of all the foregoing, there is a science of economics, a true, and even exact, science, which reaches laws as universal as those of mathematics and mechanics. The greatest need for the development of economics as a growing body of thought and practice is an adequate appreciation of the meaning, and the limitations, of this body of accurate premises and rigorously established conclusions. It comes about in the same general way as all science, except perhaps in a higher degree, i.e., through abstraction. There are no laws regarding the content of economic behavior, but there are laws universally valid as to its form. There is an abstract rationale of all conduct which is rational at alt, and a rationale of all social relations arising through the organization of rational activity."

"Nor are the general laws of economics "institutional." They work in an institutional setting, and upon institutional material; institutions supply much of their content and furnish the machinery by which they work themselves out, more or less quickly and completely, in different actual situations. Institutions may determine the alternatives of choice and fix the limits of freedom of choice, but the general laws of choice among competing motives or goods are not institutional unless rational thinking and an objective world are institutions, an interpretation which would make the term meaningless. Economic activity consists in the use of certain resources by certain processes, to produce "wealth." The content of the concept wealth is largely institutional, and the resources available and processes known and used at any place and time for producing wealth are in a sense historical products; but there are general laws of production and consumption which hold good whatever specific things are thought of as wealth and whatever productive factors and processes in use."

"Most striking feature... is the author’s failure to understand the elementary mechanics of the competitive economic organization."

"[Weber] is the only one who really deals with the problem of causes or approaches the material from that angle that can alone yield an answer to such questions, that is, the angle of comparative history in the broad sense."

"[We may view the] economic organization as a system of prize relations. Seen in the large, free enterprise is an organization of production and distribution in which individuals or family units get their real income, their "living," by selling productive power for money to "business units" or "enterprises", and buying with the money income thus obtained the direct goods and services which they consume. This view, it will be remembered, ignores for the sake of simplicity the fact that an appreciable fraction of the productive power in use at any time is not really employed in satisfying current wants but to make provision for increased want-satisfaction in the future; it treats society as it would be, or would tend to become, with progress absent, or in a “static” state."

"Of the American institutionalists, his most generous comments concerned Commons’s work, work that he regarded as hopelessly unsystematic but highly ‘suggestive and valuable’"

"The Ethics of Competition is a book of Frank H. Knight's writings on a common theme: the problem of social control and its various implications. Knight believed in free economic institutions but was also aware that the competitive economic system could be improved. One of the central figures of neoclassical economics in the twentieth century, Knight pursued a lifelong campaign against irrationalities of nationalism, religious fanaticism, and group conflict, while conceding that these were fundamental orientations of human action that might yet frustrate his own work as an economist. While Knight vigorously defended human freedom and the liberal order, he also was sufficiently moved by the shortcomings of liberalism as to condemn it as rife with abuse."

"Economics and ethics naturally come into rather intimate relations with each other since both recognizedly deal with the problem of value."

"In Professor Pigou's study the argument that free enterprise lead to excessive investments in industry having relatively upward-sloping cost curves is developed with the aid of concrete example, the case of two roads; Suppose that between two points there are two highways, one of which is broad enough to accommodate without crowding all the traffic which may care to use it, but is poorly graded and surfaced; while the other is a much better road, but narrow and quite limited in capacity. If a large number of trucks operate between the two termini and are free to choose either of the two routes, they will tend to distribute themselves between the roads in such proportions that the cost per unit of transportation, or effective returns per unit of investment, will be the same for every truck on both routes. As more trucks use the narrower and better road, congestion develops, until at a certain point it becomes equally profitable to use the broader but poorer highway."

"[In 1932, Lionel Robbins declared economics ‘the science of choice’ (Robbins 1932). In the same year, when students at the University of Chicago opened their social sciences course reader, they read Knight’s response:] Such definitions come too near to saying that economics is the science of things generally, of everything that men are for practical reasons interested in. Such a definition is useless and misleading"

"A civilization which is dominated by this matter-of-fact insight must prevail against any cultural scheme that lacks this element. This characteristic of western civilization comes to a head in modern science, and finds its highest material expression in the technology of the machine industry."

"[The Economic Organization by Frank Knight provided] the elements of theory that helped to establish for Chicago its eminence in neoclassical economics."

"To Knight the task for economists (and for social philosophers) is not to be located at the extensive margin of "science." The task is to be located squarely at the level of elementary common sense. No sophisticated analysis is required to recognize that legally-enforced wage floors cause unemployment or that inflation cannot increase production in any long-term sense. But many men are prejudiced and romantic fools."

"Hayek greatly praised Knight on several occasions. In 1951, he grouped Knight, with Ludwig von Mises and Edwin Cannan, as one of three primary transmitters of classical liberalism during the 1920s and 1930s. Even more significantly, Hayek wrote in the beginning of the “Acknowledgments and Notes” section of The Constitution of Liberty: “If I had regarded it as my task to acknowledge all indebtedness and to notice all agreements, these notes would have been studded with references to the work of Ludwig von Mises, Frank H. Knight, and Edwin Cannan.” Hayek referred to Knight eight times in The Constitution of Liberty. Notwithstanding Hayek’s praise and references to him, Knight ripped the book in a 1967 review."

"Knight is the first to use the circular-flow diagram as a means of explaining the way in which the interaction of individuals and businesses in goods and factor markets simultaneously solve all the functions required for effective social organization (Knight 1951, pp. 61–6). Prices provide a measure of the social importance of goods and services (albeit ‘not a true index of social importance according to any recognized ethical standard’), ensure that productive resources are allocated to the production of goods and services which place the highest value on them, and simultaneously distribute income across the productive resources accordingly. ‘The principal connection between the price system and social progress’, meanwhile, ‘is mediated by the phenomenon of interest on capital’ (pp. 63–5)."

"Knight's monograph The Economic Organization (1933) was prepared in the mid-1920s while Knight was at the University of Iowa and was later duplicated for student use at Chicago... It contains the elements of theory that helped to establish for Chicago its pre-eminence in neoclassical economics. While, according to Buchanan, there was little in the monograph that was wholly original, its value was in its emphasis on key points, its clarification of ambiguous concepts and notions, and its integrated approach to the economy as a social organization. According to Buchanan, several generations of undergraduate students at Chicago obtained their vision of the totality of the economic process only after encountering Knight (and Simons)."

"Like Mises, Knight owes his original reputation to a theoretical monograph; notwithstanding an early lack of recognition, the latter’s Risk, Uncertainty and Profit (1921) eventually became, and for many years continued to be, one of the most influential textbooks on economic theory, although it had not originally been designed as such. Knight has since written a great deal on questions of economic policy and social philosophy— mostly in articles the majority of which have since been republished in book form. The best-known, and perhaps also the most characteristic, volume is The Ethics of Competition and Other Essays (1935). Knight’s personal influence, through his teaching, exceeds even the influence of his writings. It is hardly an exaggeration to state that nearly all the younger American economists who really understand and advocate a competitive economic system have at one time been Knight’s students."

"Frank Knight wrote some polemics against Slichter's textbook in The Journal of Political Economy in the early 1930s. He smelled some kind of heresy in Slichter. But Knight's discussion was methodological. He argued that old Slichter was a do-gooder who thought he could change human nature, and that governments can do some good. Hardened, experienced people, by contrast, know that people are cussed. I think there's a lot of merit in Knight, but a lot of demerit, too. Whether his total effect on me was more bad than good I'm not sure. But from 1932 to 1936 I was besotted on Frank Knight. It's not true, I'll say categorically, what Milton Friedman at one time tried to sell: that there was a very subtle Chicago oral tradition on the demand for money and monetary theory. Read Robertson's handbook on Money, and you will have plumbed the depths of Chicago's monetary sophistication."

"Political science is the study of the authoritative allocation of values for a society."

"The development of American political theories has received surprisingly little attention from students of American history. Even the political ideas of the Revolutionary fathers and the tenets of such important schools as those represented by Jefferson and Adams have not been carefully analyzed or put in their proper perspective. The political theory of the controversies over slavery and the nature of the Union has generally been presented from the partisan point of view, while recent tendencies in political thought have received no adequate notice."

"This volume is an analysis of the American party system, an account of the structure, processes and significance of the political party, designed to show as clearly as possible within compact limits what the function of the political party is in the community. My purpose is to make this, as far as possible, an objective study of the organization and behavior of our political parties. It is hoped that this volume may serve as an introduction to students and others who wish to find a concise account of the party system; and also that it may serve to stimulate more intensive study of the important features and processes of the party. From time to time in the course of this discussion significant fields of inquiry have been indicated where it is believed that research would bear rich fruit. In the light of broader statistical information than we now have and with the aid of a thorough-going social and political psychology than we now have, it will be possible in the future to make much more exhaustive and conclusive studies of political parties than we are able to do at present. The objective, detailed study of political behavior will unquestionably enlarge our knowledge of the system of social and political control under which we now operate. But such inquiries will call for funds and personnel not now available to me."

"The technical apparatus of modem organization is far more complicated, elaborate, and scientific than that of preceding generations."

"In modern industry the managerial groups in many areas rise to a position more significant than that of the owners or the workers. Decision often rests largely in their hands, providing, of course, they are able to point to a generous measure of financial success in their particular enterprise. Wages to the workers, profits to the owners, prices and goods to the consumers--these are allocated in great measure by the managers of the concern and tolerated on the terms just stated."

"It is not necessary to conclude that the managerial groups have assumed complete domination over the concerns in which they are found, although this may be the fact in various instances, but only to reckon with the undoubted truth that the managerial factor in public and private enterprise has taken on a far more significant role than before."

"We now know how to produce, how to fight, how to administer social affairs, public or private, on a massive scale; and no modern group is unmindful of the technical tools available for this purpose. Masses of men and women-millions of them-now know more about organization, its meaning and apparatus, than ever before in human history. Its cult is no longer secret or magic. What now appears is a reasonable expectancy by those concerned that under such and such conditions such and such an outcome will follow, in an organizational pattern, of which they are parts, and in which they share responsibility."

"The earlier political thinkers used the term "organization" in the broadest sense of the term, that is, with reference to the widest aspects of the patterns of political forces in a given state. Thus a political society might be organized as a monarchy, aristocracy, or democracy, as a city-state, feudal state, a national state, imperial state, or a world state. Emphasis was also placed on the organs of organization. These came to be standardized in the course of time under the categories of legislative, executive, and judicial organs, the combination of which in some form of balance was held to be the indispensable basis of sound organization."

"Much attention has been given in recent years to what might be called the "higher organization" of the state, both in the practical experimentation of modem nations and in the domain of theoretical analysis. In almost every country in the world there has been experimentation with and discussion of the emerging evolution of political-economic forms and forces, now everywhere challenging the peace and security of mankind technology, cartels, unions, business and agricultural associations, armies, professions, churches, schools. The problem of a socialistic or a mixed economy has led to vigorous debate not only upon economic principles but upon the whole political setting of economics."

"Charles E. Merriam... attributed a decisive position to the managers of a democratic society. As Chairman of the Department of Political Science at the University of Chicago between the two World Wars, Professor Merriam inspired a generation of students and practitioners of public administration. As a local political leader in Chicago and as a national adviser to liberal American Presidents from Theodore Roosevelt to Franklin Roosevelt, Merriam recognized the practical significance of public management. In his overall treatise on Systematic Politics, Merriam devoted the final but perhaps the most significant section of his chapter on "The Organs of Government" to what he calls "the managerial organ.""

"The man instrumental in the creation of the Brookings Institution, Charles E. Merriam, sought to move toward a “science of politics.” In his presidential address to APSA in 1921, he spoke of what he called a pressing problem, the reconstruction of the methods of political study (Merriam 1921, 174). Thus began a trend that placed increasing emphasis on the development of theories and testable hypotheses."

"Without need any longer of religious backing, capitalism may now have the power to shape people in its own image. Its conduct-forming spirit may be its own production. ... Capitalism brings along with it, as part of its normal functioning, cultural forms affecting how subjects relate to themselves and to others. Capitalism has cultural concomitants—beliefs, values and norms—that help direct conduct—that get people to do willingly what capitalism requires of them—by encouraging them to see what they are doing and what they must do to get ahead as meaningful, valuable, or simply inevitable."

"In the past few years the search for a consistent quantum theory of gravity and the quest for a unification of gravity with other forces have led to a great deal of interest in theories with extra spatial dimensions. These extra spatial dimensions are unseen because they are compact and small, presumably with typical dimensions of the Planck length, lPl = 1.616 × 10-33 cm. If the “internal” dimensions are static and small compared to the large “external” dimensions the only role they would play in the dynamics of the expansion of the Universe is in determining the structure of the physical laws. However, if the big bang is extrapolated back to the Planck time, then the characteristic size of both internal and external dimensions were the same, and the internal dimensions may have had a more direct role in the dynamics of the evolution of the Universe."

"We live in a hot, expanding Universe. We also live in a Universe that on 'large' scales is homogeneous, the same at every point, and isotropic, the same in every direction. There is an ample (and growing) body of evidence for homogeneity and isotropy. The isotropy and homogeneity of the Universe is the most fundamental principle in modern cosmology. In fact, it is called the Cosmological Principle."

"The precision cosmological measurements have lead to the latest cosmological model, usually called the standard cosmological model, or ΛCDM, where Λ indicates Einstein’s cosmological constant (or more generally, dark energy), and CDM stands for cold dark matter. ... The most remarkable feature of the standard cosmological model is that it seems capable of accounting for all cosmological observations; i.e., it seems to work!"

"Leon and I used to tease each other, because he's an experimentalist and I'm a theorist. And experimentalists are jealous of theorists, because theorists are smarter."

"The economics of the famous Chicago core curriculum had taken place during that first quarter. So to make up for my deficiency, I was put in an old-fashioned introductory course in economics. That worked out very well because the teacher was Aaron Director. He was a person who has never published anything important, but he was very influential. He really was the one who converted the first Chicago School of Frank Knight, Jacob Viner and Paul Douglas, which was pretty eclectic, into the second one, with Milton Friedman and so forth. I guess with Gary Becker et al. we’re at the third right now. So there I was, completely by chance, and I discovered the subject that interested me and that I would be good at. Economics is a subject which is quite attractive to somebody who is both interested in statistics, analysis, metrics, but also in people and policies. And so I became a very good student there."

"The archaism of the Gāthās would incline us to situate Zarathuštra in the very beginning of the first millennium BCE, if not even earlier."

"Since the classical Greeks already, it has been common to date Zarathuštra to the 6th century BC, hardly a few generations before the Persian wars. In popular literature, this date is still given, but scholars have now settled for an earlier date: “The archaism of the Gāthās would incline us to situate Zarathuštra in the very beginning of the first millennium BCE, if not even earlier.” (Varenne 2006) But how much earlier? According to leading scholar SkjaervØ, “Zoroastrianism (…) originated some four millennia ago”."

"The other exception has to do with a rather peculiar case of psychic phenomena, one which I find myself unable to classify, and which I would like very much to narrate more fully …. I was brought in contact with it, in the summer of 1911, and I have had it under my observation more or less ever since, having been present at probably 250 of the night sessions, many of which have been attended by a stenographer who made voluminous notes. … This man is utterly unconscious, wholly oblivious to what takes place, and, unless told about it subsequently, never knows that he has been used as a sort of clearing house for the coming and going of alleged extra-planetary personalities. … The communications which have been written, or which we have had the opportunity to hear spoken, are made by a vast order of alleged beings who claim to come from other planets to visit this world, to stop here as student visitors for study and observation when they are en route from one universe to another or from one planet to another. … Its philosophy is consistent. It is essentially Christian and is, on the whole, entirely harmonious with the known scientific facts and truths of this age."

"We decided to start out with questions pertaining to the origin of the cosmos, Deity, creation, and such other subjects as were far beyond the present-day knowledge of all humankind. The following Sunday several hundred questions were brought in. We sorted out these questions, discarding duplicates, and in a general way, classifying them. Shortly thereafter, the first Urantia Paper appeared in answer to these questions. From first to last, when the Papers appeared, the questions disappeared. This was the procedure followed throughout the many years of the reception of the Urantia Papers. No questions—no Papers."

"Among elderly Urantians who knew Sadler, several legends have taken shape about miraculous ways in which some UB documents came into Sadler's possession. Instead of being written or spoken by Wilfred, then typed by a secretary, it is claimed that Sadler once wrote down some questions and put them in his desk drawer. The next day, to his astonishment, the questions had been mysteriously replaced by answers. … It is said that Sadler checked the handwriting against the scripts of those in the Contact Commission and the Forum. There were no matches."

"After examining all of the evidence, the conclusion that makes the most sense is that Sadler was the channel for The Urantia Book. No other person was present, led the group, had the skill set, or spoke about being connected to the cosmic mind as Sadler."

"It could be that one of the reasons that Dr Sadler was chosen for his service to the revelation was that his mind was already prepared for some of the revelatory concepts in The Urantia Book as a result of his association with the Adventist church. His mind-set made him the perfect person to accept these new concepts, as he had fewer elements of traditional and authoritarian Christianity to transcend."

"When all the evidence brought against Jesus' historicity is surveyed it is not found to contain any elements of strength."

"The defectiveness of [the Christ myth theory's] treatment of the traditional evidence is perhaps not so patent in the case of the gospels as it is in the case of the Pauline epistles. Yet fundamentally it is the same. There is the same easy dismissal of all external testimony, the same disdain for the saner conclusions of modern criticism, the same inclination to attach most value to extremes of criticism, the same neglect of all the personal and natural features of the narrative, the same disposition to put skepticism forward in the garb of valid demonstration, and the same ever present predisposition against recognizing any evidence for Jesus' actual existence... The New Testament data are perfectly clear in their testimony to the reality of Jesus' earthly career and they come from a time when the possibility that the early framers of tradition should have been deceived upon this point is out of the question."

"I woke up early, probably on my own. More likely I was awakened by the voices of the Congress boys who went around the city that morning -- as they had been doing for more than a week -- loudly chanting nationalist songs. I imagine I was quite excited. The previous afternoon we -- all my friends in the Muslim Students Federation (MSF) and I -- had celebrated the creation of Pakistan by holding a rally in front of our small office-cum-library. The crescent-and-star-on-green flag of the Muslim League was raised and saluted, poems were sung, and speeches were listened to. Later, as we were dispersing, someone had suggested that we should further display our commitment to the Muslim League and the Quaid-e Azam by "boycotting" the ceremonies at the school the next day. There was an immediate agreement. We were fearless Muslims. Hadn't we just won Pakistan "laughingly?" (After the announcement of the Partition and the acceptance speeches of the leaders on 3 June 1947, some enthusiastic slogan-maker of the Muslim League had come up with a hot one: hans ke liya hai Pakistan / lar ke lenge Hindustan.)"

"So there we were finally at the western gate, waving the crescent-and-star and shouting the familiar slogans: Pakistan Zindabad... Quaid-e-Azam Zindabad... Na'ra-e Takbir, Allah-o-Akbar... Hans ke liya hai Pakistan, Lar ke lenge Hindustan. In front of us was the low boundary wall, behind which was the front yard of the school where we could see our fellow students assembling and forming rows. Most of them came through the eastern gate, for it was closer to most of the city, but quite a few also went past us. Given the population of the city, most of them were Hindus -- at the time there were only two Sikh families in the city and only one Sikh boy in our school. But, Muslim or Hindu, none of the boys going in challenged us. (We, on the other hand, probably accosted the Muslim boys and tried to stop them from going in. We had plenty of practice of doing that the previous year, during the provincial assembly elections, much to the discomfort of the numerically fewer kangresi Muslim boys.)"

"The Führer will be impressed only if the British and the French nations cure themselves of their present laxity and slovenliness. What has been achieved by Germany has been achieved only because the ceaseless effort of every German, man, woman, and child, has built up that platform of strength from which Herr Hitler speaks. If we do not show ourselves the equals of the Germans in patriotism, we shall be neither worthy foes nor desirable friends. The only logical sequel to Munich is the 52-hour week in French factories and conscription in England. Then we can talk as great nations. But not till then."

"Power changes its appearance but not its reality. Politics are about power; we cannot evade that truth or its consequences. We dream of a better world but it is in Utopia – that is, nowhere."

"Barbarian invasions would be superfluous: We are our own Huns."

"In later times, Power's growth has continued at an accelerated pace, and its extension has brought a corresponding extension of war. And now we no longer understand the process. We no longer protest, we no longer react. The quiescence of ours is a new thing for which Power has to thank the smokescreen in which it has wrapped itself. Formally, it could be seen manifest in the person of the king, who did not disclaim being the matter he was, and in whom human passions were discernible. Now masked in anonymity, it claims to have no existence of its own, and to be but the impersonal and passionless instrument of the general will. But that is clearly a fiction."

"Democracy, then, in the centralizing, pattern-making, absolutist shape which we have given to it is, it is clear, the time of tyranny's incubation."

"As we shall see, theories like those of Divine Right and Popular Sovereignty, which pass for opposites, stem in reality from the same trunk, the idea of sovereignty—the idea, that is, that somewhere there is a right to which all other rights must yield. It is not hard to discover behind this juridical concept a metaphysical one. A supreme Will, it runs, rules and disposes human societies, a Will which, being naturally good, it would be wrong to resist: this Will is either the Divine Will” or the “general will.” Power in being must be the emanation of this supreme sovereign, be it God or society; it must be the incarnation of this will. And its legitimacy is proportionate to its satisfaction of these conditions. Whether as delegate or mandatory, it can then exercise the right to rule. It is at this point that the two theories, in addition to their divergent conceptions as to the nature of the sovereign, become much differentiated. As to how, for instance, and to whom, and, above all, to what extent the right to rule is given. ...When can it be said, and by what signs can it be known, that Power, by betraying its trust, has lost its legitimacy, and, having now become no more than an observable fact, can no longer claim a right transcendent?"

"Ransack the history of revolutions, and it will be found that every fall of a regime has been presaged by a defiance which went unpunished. It is as true today as it was ten thousand years ago that a Power from which the magic virtue has gone out, falls."

"Command is a mountain top. The air breathed there is different, and the perspectives seen there are different, from those of the valley of obedience. The passion for order and the genius of construction, which are part of man’s natural endowment, get full play there. The man who has grown great sees from the top of his tower what he can make, if he so wills, of the swarming masses below him."

"If there is in Power's make-up an egoistical urge combined with the will to serve society, it is a natural supposition that, the weaker the former, the stronger will be the latter: perfection of government would consist in the complete elimination of the egoistical principle. The chimera of elimination has been unceasingly pursued by minds whose limited range is only equalled by their good intentions. They do not realize that the nature of man and the nature of society combine to make any such project chimerical. For without the egoistical principle Power would lack the inner strength which alone enables it to carry out its functions."

"As every advance of Power is useful for war, so war is useful for the advance of power; war is like a sheep-dog harrying the laggard Powers to catch up their smarter fellows in the totalitarian race."

"[A]ttempts at the limitation of armaments are, it is clear, a vain thing. Armaments are merely an expression of Power. They grow because Power grows. And yet those parties are loudest in demanding their limitation which, with unperceived inconsequence, are the most ardent supporters of Power’s expansion!"

"Power is linked with war, and a society wishing to limit war's ravages can find no other way than by limiting the scope of Power."

"All command other than its own, that is what irks Power. All energy, wherever it may be found, that is what nourishes it. If the human atom which contains this energy is confined in a social molecule, then Power must break down that molecule. Its levelling tendency, therefore, is not in the least, as is commonly thought, an acquired characteristic which it assumes on taking democratic form. It is a leveller in its own capacity of state, and because it is state. The leveling process need find no place in Power's programme: it is embedded in its destiny. From the moment that it seeks to lay hands on the resources latent in the community, it finds itself impelled to put down the mighty by its natural tendency as that which causes a bear in search of honey to break the cells of the hive. How will the common people, the dependents and the laborers, welcome Power's secular work of destruction? With joy, inevitably. Its work is that of demolishing feudal castles; ambition motivates it, but the former victims rejoice in their liberation. Its work is that of breaking the shell of petty private tyrannies so as to draw out the hoarded energy within; greed motivates it but the exploited rejoice in the downfall of their exploiters. The final result of this stupendous work of aggression, does not disclose itself till late. Visible, no doubt, is the displacement of many private dominions by one general dominion, of many aristocracies by one "statocracy." But at first, the common people can but applaud: the more capable among them are, in a continuous stream, enrolled in Power's army - the administration - there to become the masters of their former social superiors. It is the most natural thing, therefore, that the common people should be Power’s ally, should do its work in the expansion of the state—a process which they facilitate by their passivity and stir up by their appeals."

"We have just been seeing political power concerned to break a "clandom" which preceded it in time. Let us now see how it behaves in regard to a clandom which is its contemporary. It may be said in effect, paraphrasing Shakespeare: "Monarchy and feudal aristocracy are two lions born on the same day." There was something of an act of piracy about the foundation of the European states. The Franks who conquered Gaul, the Normans who conquered England and Sicily, and even the Crusaders who went to Palestine, all behaved like bands of adventurers, dividing the spoil. What was there to divide? First of all, the ready cash. Afterwards, there were the lands; no deserts, these, but furnished with men whose labor was to maintain the victor. To every man, then, his share in the prize. And there we have the man-at-arms turned baron. This is shown to the evolution of the world of the word baron, which in Germany meant "freeman" and in Gaul denoted the name of the class. There remains for seizure the apparatus of state, which there was one: naturally it is the share of the chief. But when a barbarian like Clovis found himself confronted with the administrative machine of the Late Empire, he did not understand it. All he saw in it was a system of suction pumps, bringing him a steady flow of riches on which he made merry with no thought for the public services for which these resources were intended. In the result, then, he divided up along among his foremost companions the treasure of the state, whether in the form of lands or fiscal revenues. In this way, civilized government was gradually brought to ruin, and Gaul of the ninth and 10th centuries, was reduced to the same condition as that in which William of Normandy was to find England of the 11th. ...By a slant common to the barbarian mind, or rather by an inclination which is natural to all men, but in barbarians encounters no opposing principle, these influential men soon confound their function with their property and exercise the former as though it were the latter. Each little local tyrant then becomes legislature, judge and administrator of a more or less extensive principality; and on the tribute paid by it he lives, along with his servants and his men-at-arms. Power thus expelled soon returns, however, under the spur of its requirements. The resources at his disposal are absurdly out of proportion to the area, which depends on it and to the population, which calls it the sovereign."

"Where will it all end? In the destruction of all other command for the benefit of one alone - that of the state. In each man's absolute freedom from every family and social authority, a freedom the price of which is complete submission to the state. In the complete equality as between themselves of all citizens, paid for by their equal abasement before the power of their absolute master - the state. In the disappearance of every constraint which does not emanate from the state, and in the denial of every pre-eminence which is not approved by the state. In a word, it ends in the atomization of society, and in the rupture of every private tie linking man and man, whose only bond is now their common bondage to the state. The extremes of individualism and socialism meet: that was their predestined course."

"Every historical society seems, by successive stages, to have dragged its slow length into a form of institutions in which all life is absorbed by, and all movement emanates from. Power. It is a despotic form; in it there is neither wealth, nor authority, nor even liberty, outside Power, which is in consequence the goal of all ambition; nor can its holders find shelter from the rivalry which breeds anarchy, except by buttressing themselves with divine status."

"The natural requirements of Power made the fortunes of the common people. All those “little people” ...no sooner found their niche in the state than they set about advancing their own fortunes along with their employers. At whose expense? The aristocrats’. With a boldness born of obscurity they encroached progressively on the taxing rights of the barons and transferred to the royal treasury the incomes of the great. As their invasions grew, the financial machine grew larger and more complicated. There might be new posts for their relations, they discovered new duties, so that whole families take their ease in a bureacracy that grew continually in numbers and authority. Spawning a whole hierarchy of underlings – deputies, clerks, registrars. So it was that everywhere the service of the state became the road to distinction, advancement, and authority of the common people. ...What a sight it is, the rise of the clerks, this swarming of busy bees who gradually devour the feudal splendour and leave it with nothing but its pomp and titles! Does it not leap to the eye that the state has made the fortunes of all these common people, just as they have made the state’s?"

"Historians of the sentimental school have sometimes regretted that royalty became absolute, while at the same time rejoicing that it installed plebeians in office. They deceive themselves. Royalty exalted plebeians just because it aimed at becoming absolute; it became absolute because it had exalted plebeians. It is always utterly impossible to build an aggressive Power with aristocrats. Care for family interests, class solidarity, educational influences, all combine to dissuade them from handing over to the state the independence and fortunes of their fellows. The march of absolutism, which subdues the diversity of customs to the uniformity of laws, wars against local attachments on of a concentration of loyalties on the state, douses all other fires of life that one may remain alight, and substitutes for the personal ascendancy of the notables the mechanical control of an administration – such a system is, I say, the natural destroyer of the traditions on which is founded the pride of aristocracies and of the patronage which gives them their strength Resistance is, therefore, the business of aristocracies."

"Divine law must not be confused with custom. Custom is the crystallization of the whole of a society’s habits. A people among whom custom is altogether sovereign endures the despotism of the dead. Law, on the other hand, while prescribing and fixing such habits as are essential to the preservation of society, does not bar the door to favourable variations: it acts, so to speak, as a discriminating filter."

"[O]nce man is declared “the measure of all things,” there is no longer a true, or a good, or a just, but only opinions of equal validity whose clash can be settled only by political or military force; and each force in turn enthrones in its hour of triumph a true, a good, and a just which will endure just as long as itself."

"Does thought preside over the successive transformations of human communities? Hegel asserted it did, and changes in the form of a state are for him only the shadows cast by the majestic march of ideas engendered by the world spirit which advances through an unceasing synthesis of opposites bred by itself. With Marx ideas are no longer queens but servants, the mere formal expressions of needs and feelings brought into being by situations: their effectiveness is not their own but has been lent them by the social impulsions which give them birth. Marx was wrong to deny the creative quality of the spirit, but Hegel misunderstood the way in which the mechanism of politics works. It is true that ideas are queens by birth: but they only gain favour when they enter the service of interests and instincts. Follow an idea through from its birth to its triumph, and it becomes clear that it came to power only at the price of an astounding degradation of itself. A reasoned structure of arguments ...does not as such make its way into the social consciousness: rather it has undergone pressures which have destroyed its internal architecture, and left in its place only a confused babel of concepts, the most magical of which wins credit for the others. In the result, it is not reason which has found a guide but passion which has found a flag. The history of the democratic doctrine furnishes a striking example... Born for the purpose of standing as a bulwark against Power, it ends by providing Power with the finest soil it has ever had in which to spread itself over the social field."

"[T]here are no institutions on earth which enable each separate person to have a hand in the exercise of Power, for Power is command, and everyone cannot command. Sovereignty of the people is, therefore, nothing but a fiction, and one which must in the long run prove destructive of individual liberties."

"It is passing strange that our philosophers of the Revolutionary period should have formed their conception of a free society by reference to societies where everyone was not free – where, in fact, the vast majority were not free. It is no less strange that they never stopped to ask whether perhaps the characters which they so much admired were not made possible by the existence of a class which was not free. Rousseau, in whose philosophy were many things, was fully conscious of this difficulty: "Must we say that liberty is possible only on a basis of slavery? Perhaps we must.”"

"It is as futile and dangerous to aim at making of society one large family, as sentimental socialism seeks to do, as to aim at making of it one large team, as positivist socialism seeks to do."

"The man who has dedicated himself to the success of the protect, the master builder, no longer has any freedom: his conduct is now determined altogether by the constraining force of the end. Logically, therefore, he is bound to require at every moment from his companions whatever will best serve that end, and he demands of them imperiously whatever he thinks is of that nature. This imperiousness, though to immediate view that of the master, springs ultimately from the project itself, for it is the project which is in command. In the eyes of those under him, however, it is the master who hustles them, and they think him inhuman by reason of his disregard of their moods and personalities and his inability to see them other than as servants of the project (like himself)."

"The modern absolutism, which we find the most natural thing in the world, would have been quite beyond the dreams of the most absolute of kings."

"Rejoicing in his absolute authority, the single egoist will exploit it methodically, whereas a mêlée of egoists will bring about a ruinous disorder and a disastrous cleavage, because the contrariety of the appetites to be satisfied will prevent the satisfaction of any single one. Clearly, then, the effect of the pursuit of private ends under cover of the public good will be worse if there are many with a hand in power than if there is only one."

"The idea so commonly found that scepticism leads to toleration arises from considering the effects of scepticism in the intellectual who takes no active part – not its effects in the man of action. In the man of action, moral relativism and scepticism as to the absolute and universal value of his principles are no obstacle to a fanatical belief in their immediate value as his own clan at the actual moment; they do not weaken in the least his will to impose his principles. How should he glimpse a soul of truth in the principles of others, entitling them to respect, when he does not believe in noble origins of this kind even for his own principles?"

"No century has been more concerned than ours to do away with war: it has proved signally unsuccessful. All too little attention has been given to the phenomenon that internal politics have become increasingly more warlike."

"The trend of our day is ... toward the reproduction of the medieval situation: Nul homme sans seigneur. It is appropriate here to recall that the so-called Dark Ages began with the flight of individuals into the protection of lords or chapters and came to an end when the individual again found it to his advantage to set forth on his own. We live at a time when everything conspires to push the individual into the fold."

"The more one considers the matter, the clearer it becomes that redistribution is in effect far less a redistribution of free income from the richer to the poorer, as we imagined, than a redistribution of power from the individual to the State."

"There is really no Indian agriculture as such, but a group of related regional complexes differing in important details, including inventories of cultivated plants. Sanskrit, being a supraregional language, incorporates terms relating to various regional features."

"We have always written against the grain, which is the point of critique … of any weight"

"Many see this as “progressive,” but it’s retrogressive as imaginable. A discipline that for a century of its history was anti-essentialist is now sanctioning essentialisms of every kind."

"But not only white people should write about whites, or only men about men, or Navajos about the Navajo, or any human subjects only about themselves and their experiences of the world."

"I wrote an essay some years back in which I made the argument that anthropology is not defined by its content but by its methodological curiosity, by defamiliarization of the world."

"But beneath the phenomenon lie economic and political forces that have to do with the transformative history of the present"

"I got into a tremendous argument. [...] You talk about a tornado; people take lots of pictures of a ‘nice’ tornado [which has] one funnel. How can I say there's a small vortex running around, dancing around? [They] said: ‘You're dead wrong.’ But I still pursued my concept."

"Indianapolis TV stations sent me a beautiful [movie] that showed my suction vortices dancing around, and I went to the spot to find exactly what I expected. One house was damaged; the one right next to it was standing, untouched. Houses located in between the path of suction vortices left standing confirmed everything."

"I have always been interested in conducting observational experiments, large or small, making use of aircraft, radar, satellite, etc. I also like to collect my personal data and analyze them when I am tired of doing scientific research for too long. [...] During the four postwar years in Japan, I experienced a 10,000% inflation rate. Keeping the bitter memory in mind, I worked on my own financial experiment from time to time while drinking glasses of beer."

"Ted had an amazing curiosity to investigate everything. [His] publications still set the standard which we can only improve upon but never replace."

"He was so much more than ‘Mr. Tornado.’ He had a way to beautifully organize observations that would speak the truth of the phenomenon he was studying. He taught people how to think about these storms in a creative way that gets the storm, its behavior. He has so many legacies."

"I consider him, and most people do, the father of tornado research. Nobody thought there were would be multiple vortices in a tornado but there are. There are small swirls within tornadoes. That’s what helps explain why damage is so funky in a tornado."

"I consider my time spent with Ted the personal highlight of my professional career. I started at the University of Chicago unsure of my abilities to succeed. I left with a wealth of knowledge and confidence that I could successfully embark on a teaching and research career. Fujita was a demanding advisor, but his enthusiasm, deep insights, and ability to conceptualize mesoscale processes were truly inspiring. Ted loved to argue with other researchers when there was pushback for his suction vortex model, the existence of microbursts, and the accuracy of his windspeed estimates based on the F-scale. Debates on these topics seem to energize him, and he often said that time would prove that his theories were correct. I was always in awe that his seminars and other public events would be literally packed to the rafters. He was a brilliant speaker and one of the greatest spokespersons for our community. I often think that today's TED talks were appropriately named after him."

"As a tornado nerd growing up in Minnesota in the 1980s, Fujita was a supernatural figure. I consider myself an heir of his scientific legacy. No matter which line of scientific inquiry I make in my tornado research, I always seem to come back to Fujita's books and papers. [...] Even today with mobile Doppler radars, accurate wind measurements in tornadoes are exceedingly rare. Fujita recognized that the only consistently available indicator of a tornado's wind speed is the damage path that it leaves behind. By studying hundreds of tornado damage tracks, he was able to correlate damage to a standard indicator (a well-built house) to wind speeds, thereby creating the Fujita scale that is the basis for the Enhanced Fujita scale that we use today. All of this research was done without the aid of Doppler radars, drones, or machine learning."

"What made Ted unique was his forensic or engineering approach to meteorology. [...] Only Ted would spend dozens of hours lining up 100-plus photos of the Fargo [North Dakota] tornado to create a timeline so he could study the birth, life and death of that tornado. Ted was absolutely meticulous."

"I was struck, as a child first learning about Fujita's work, by how even I could understand many of his graphics. They were simultaneously highly complex and yet crystal clear in their content and messaging….practically works of art, even more so because each image or frame of animation was painstakingly drafted by Fujita's own hand. As a junior scientist, the lesson I took is that one can almost never spend too much time perfecting a figure. It will be remembered long after the accompanying, explanatory text is forgotten."

"People would just say, 'That was a weak tornado, or that was a strong tornado,’ and that was pretty much before his scale came out, that's how it was recorded. But now even today you say EF5, or back in Fujita's day, F5 -- people know exactly what you're talking about."

"He used to say that the computer doesn’t understand these things."

"The Japanese had the habit of sticking pieces of bamboo into the ground at cemeteries to hold flowers. So he went to all of the graveyards around town and measured the burn shadows on the insides of the bamboo flutes—the sides that had been facing away from the explosion. And just from that, he was able to triangulate very precisely where the bomb had come from and how far up in the sky it had been when it exploded."

"He said people shouldn’t be afraid to propose ideas. You don’t want to be so scared that you don’t propose something you believe in."

"With one exception, all he cared about was the ideas: if Harrison thought you had a good idea, he would treat you like you had won the Nobel prize even if you were “just” a grad student; and if he thought your idea was rubbish he would tell you exactly that even if you *had* won the Nobel prize. The one exception was that he also, in spite of his gruff and sometimes rude demeanor, really cared for his people."

"...What I learned from him is that the thorniest problems are the most interesting ones, and also to avoid easy answers. Harrison was no fan of well-tried methods (including his own, once they became widespread) and stock explanations, sending us--meaning the students who worked with him most closely--on an unrelenting quest for something innovative."

"...On the second day of graduate studies, Harrison walks into my windowless cubicle and asks if I want to be on his payroll. I say, ”Sure” and he walks out. A few weeks go by. I get my first paycheck, and start wondering what I am supposed to do. I get up the courage to go to his two room corner office suite a floor below and ask. He answers, “If you have to ask what to do, I don’t want you working for me.” I say, “OK” and walk out."

"Eric M. Leifer,"

"No scientific discovery is named after its original inventor."

"Your emotions and thoughts … emanate from inner personalities I call parts of you. I’m suggesting that what seems like your explosive temper, for example, is more than a bundle of anger. If you were to focus on it and ask it questions, you might learn that it is a protective part of you that defends other vulnerable parts and is in conflict with the parts of you that want to please everyone. It might reveal to you that it has to stay this angry as long as you are so vulnerable and self-sacrificing. You might also learn that it has other feelings, such as fear and sadness, but that it feels as though it must stay in this role of being the angry one to protect you. If you asked it to, it could show you scenes of the point in your life when it was forced into its protective role. It might even show you an image or representation of itself, such as a dragon, volcano, or tough adolescent kid. Most importantly, it can tell you how you can help to release it so it is no longer stuck in this rageful role. With your help, it can change dramatically into a valuable quality so that you’re no longer plagued with a bad temper; instead, for example, you have an increased ability to assert yourself appropriately."

"Most clients had parts that didn't trust the leadership of their Self in the outside world. These parts jumped in to handle many kinds of external experiences because they believed they had to protect the system. They were like parentified children who don't trust that their parent is capable and, consquently, bravely take on responsibilities for the welfare of the family that are beyond their capacities."

"When I asked these protective parts what they’d rather do if they trusted they didn’t have to protect, they often wanted to do something opposite of the role they were in. Inner critics wanted to become cheerleaders or sage advisors, extreme caretakers wanted to help set boundaries, rageful parts wanted to help with discerning who was safe. It seemed that not only were parts not what they seemed, but also they each had qualities and resources to bring to the client’s life that were not available while they were tied up in the protective roles."

"Parts carry extreme beliefs and emotions in or on their "bodies" that drive the way they feel and act. … [T]his is how parts describe themselves—that they have bodies[,] and that their bodies contain emotions and beliefs that came into them and don't belong to them. Often, they can tell you the exact traumatic moment these emotions and beliefs came into or attached to them[,] and they can tell you where they carry what seem to them to be these foreign objects in or on their bodies."

"I realized two things It’s doable at the massive scale of the campaign, and that means it’s doable in the context of other problems.”"

"One thing I think we should realize is, we'll be calling the AI today what they used to call AI 10 years ago. AI 10 years ago was a bunch of rules. You would write thousands of rules and that was AI. And that's embedded in pretty much every system we consume today. Every service we're getting-- simple things like health insurance. A typical high-rate insurance company has about half a million rules inside the system to process your claim. And so AI has always been in there; it's just as soon as it becomes deployed, it's not called AI because it's now real, it's not magic."

"So I think the way to think about it isn't whether it's going to help or not, or does it do something well or not, but does it do it better than what we're doing today? And I think that gets to deepest point of values. If we take a problem and we solve it and now it's 90% correct, well what does that mean? Do we only care about overall correctness, or do we care about how does it have disparate impact on different types of people? If it's 10% wrong, is it 10% wrong on everybody"

"Social scientists are interested in two broad themes or aspects of . The first is how any society functions as an age structure and how changing over time affect economic, political, and other aspects of social organization. The second is how attitudes and roles change over the life cycle of the individual or in cohorts of individuals."

"The of are rapidly changing, thereby altering the traditional relations between age groups. Some observers think ageism is increasing in the United States; others, that it is decreasing. In either case, stereotypes of old age are now changing with the rise of the young-old—that is, the age group 55 to 75, who constitute 15 percent of the population—who are relatively healthy, relatively affluent, relatively free from traditional responsibilities of work and family and who are increasingly well educated and politically active. This group will develop a variety of new needs with regard to meaningful use of time and for maximizing the opportunities for both self-enhancement and community participation. The young-old have enormous potential as agents of social change in creating an age-irrelevant society and in thus improving the relations between age groups."

"Age is an underlying dimension of social organization, for in all societies the relations between individuals and between groups are regulated by age difference. Thus far, however, little systematic attention has been paid by sociologists or social psychologists to the ways in which age groups relate to each other in modern complex societies, to age-grading, to relations between generations, of to systems of norms which govern ."

"Studies of human behavior in different societies have helped the social scientist understand the relations between culture and personality and have helped him shake free his hypotheses about human behavior from particular sets of cultural biases. These points are as important in studying middle age and aging as in studying child development."

"The terminal phase of the life cycle is receiving increased attention from social scientists. While this may be caused by the student interested in the sociology of knowledge, it is nevertheless striking that in the past few years there has been a sudden multiplication of studies of perceptions of time, finitude, attitudes toward death, and other psychological and sociological aspects of death and dying (an interest which is reflected also in the professional literature of physicians, psychiatrists, nurses, and s)."