Stanford University Faculty

"NNHS students discussed Americanness in their everyday interactions. For example, Mr Ford, a popular White teacher, made a jocular reference to the title of a popular television show when he told a classroom full of seniors who had not completed an assignment that they ‘should be called America’s biggest losers!’ A mexican girl (Gen 3, Grade 12) retorted, ‘But we’re not even American!’ This kind of comment reflects Latinx students’ awareness that they were positioned as somehow un-American."

"Jorge’s and Yesi’s experiences show how particular enactments of Puerto Ricaness and Mexicanness were viewed as problematic. Not coincidentally, Jorge and Yesi became marked in part because of their Spanish and English language practices, respectively."

"Nelson Flores and I (2015) have shown how raciolinguistic ideologies relegate racialized students designated as Long-Term English Learners, Heritage Language Learners, and Standard English Learners to a perpetual status of linguistic deficiency regardless of the extent to which, from many perspectives, their linguistic practices might seem to correspond to standardized norms. Thus, we suggest shifting focus from modifying racially minoritized subjects' linguistic practices to contesting hegemonically positioned subjects' modes of perception."

"Earlier this year, a self-identified White, monolingual English-speaking teacher explained to me that, among other signs of her stupidity, Dr Baez’s English language skills are ‘horrible, and from what I hear, her Spanish isn’t that good either’...If Dr Baez, the bilingual school principal with multiple university degrees, including a doctorate in education, was subjected to such discriminatory thinking, then what could this mean for students, who were positioned in highly subordinate institutional positions?"

"Mass killing permeates history in multiple ways. It resides in our consciousness, just as we are products of this history. Not only that, we are all capable of participating in genocide. It’s very important to understand, I think, that we are not immune to genocidal behavior. It is part of living in human society, and it is especially an available mode of human action when times are economically bad and peoples are at war."

"Darwin and his intellectual descendants have provided us with fundamental insight into the nature of the world we live in and of our place within it, a contribution to our basic metaphysics. It is still widely supposed that this is the sort of thing that should come from philosophers or even theologians. In this case, at any rate, the insight has come from biology and I, as a philosopher, am happy just to do my best to interpret it. The theologians, I have suggested, can be less complacent about this insight, and may even need to retrain for a discipline with a subject matter with stronger claims to existence."

"My point is not to claim that science has told us everything important about the world, that there are no longer any mysteries yet to be discovered, or even that science can ever tell us everything we would like to know. I have no doubt that there are more things in Heaven and Earth than are dreamed of in anyone’s philosophy. My point is rather that we know enough to accept our ignorance. We have enough idea of how we can, sometimes, find out even quite profound truths about the world we inhabit that we should no longer be satisfied with mythologies that are made up from sheer ignorance."

"Whatever the unique features of humans may be, there are realms of behaviour for which the similarities between ourselves and our near relatives are too great for it to be credible that in one case the behaviour reflects an underlying soul or mind, while in the other there is no such thing, only the grinding away of neural machinery."

"One commonly held ideal of a possible good life is one spent in adoration of or service to the Supreme Being. It is hard to believe that the value of such a life is independent of whether there is, in fact, any such being to adore or serve. In sum, how we should live is a question that cannot be wholly separated from facts about how things are."

"And that is the real force of my earlier insistence on empiricism. My brand of empiricism does not insist that we must have fully compelling grounds for the things we believe, or indeed that we can find totally irresistible grounds for anything much beyond the immediate and banal. It insists only that we have some reason for the things we believe and that we decline to believe those things for which we have no reasons. A modest requirement, perhaps, but one that would dispose, I contend, with a large part of the religious and superstitious mythologies that continue to dominate and sometimes devastate human lives."

"The main point, which would perhaps be unnecessary to labour if it were not so controversial and if it had not been denied in important respects by some quite unlikely people, is that the theory of evolution has been a major, even decisive, contributor to the process of undermining prescientific supernaturalistic metaphysical views and replacing them with the naturalistic metaphysics assumed by most contemporary philosophers. The question is not whether evolution and a particular religious tradition are logically consistent. Provided the religious tradition avoids factual claims, as Gould’s conception of distinct magisteria forces them to do by fiat and as sensible theologians have been increasingly willing to do for centuries, they are consistent because they do not speak on the same subjects. But it is nevertheless the case that science and religion speak for radically different conceptions of the universe. And as the conception fostered by the former has become more compelling, so that promoted by the latter has become less tenable. Science does not contradict religion; but it makes it increasingly improbable that religious discourse has any subject matter."

"Empiricism provides the standard to which beliefs should answer. If we are capable of finding out what kind of world we live in, surely the best way of doing so is through our experience of it."

"Faith is, I suppose, a rough synonym for belief, with an additional connotation that this belief is not grounded on anything. This is a difficult concept to take seriously from a philosophical point of view. Obviously if one has it, one finds it convincing. If one doesn’t, it’s hard to know how to understand the conviction, since no reasons can be offered for it. The difficulty is exacerbated by the variety of objects of faith that are on offer. How does one decide whether to be more impressed by the convinced Christian or the convinced Muslim? Or, for that matter, the person equally convinced of the healing powers of crystals or that faith can move mountains? If there are no reasons for adopting these systems of belief, it seem impossible for there to be any reason for choosing between them. My own response is, I hardly need say, not to take very seriously. It is one thing to admit that our knowledge of the universe is extremely limited, but a counsel of despair to respond to this by believing whatever we feel like."

"The main point I want to make in this chapter is that prior to the development of a convincing theory of evolution there was an argument of sorts for belief in God, and an argument that could have been seen to meet naturalistic standards. However, this argument, always problematic, was entirely undermined by the development of a convincing account of evolution. Consequently, I claim, we have no good reason for belief in God. This is, of course, a very major contribution to our world-view."

"Obviously enough, we cannot decide what evolution entails without a fairly sharp conception of what it is."

"I should mention the possibility that there are moral rather than empirical reasons that favor religious belief. It is, of course, enormously problematic to offer as a sufficient reason for belief the suggestion that one would be better off believing it. This is generally described as wishful thinking."

"Religious difference, arguably, remains the most effective basis for defending boundaries between them and us, and the withering away of this kind of mythology would, I think, be entirely salutary. This is to say nothing of the thought that it may well be better for people to believe what is true."

"The limits of a creature’s consciousness are closely related to its particular set of capacities. As I shall elaborate in a moment, language provides us with an extraordinarily enhanced set of capacities, and consequently with an equally enhanced realm of consciousness. Perhaps this should be seen as a case in which a difference of degree amounts to a difference of kind. But if so, it is crucial to remember, from the point of view of evolution, that a difference in kind can be the summation of many small differences of degree."

"It might also mean greater business and government support for maternity and paternity leave and day care so that the middle class and the poor can get some of the educational benefits that the early academic intervention of the rich provides their children. Fundamentally, it means rethinking our still-persistent notion that educational problems should be solved by schools alone. The more we do to ensure that all children have similar cognitively stimulating early childhood experiences, the less we will have to worry about failing schools. This in turn will enable us to let our schools focus on teaching the skills — how to solve complex problems, how to think critically and how to collaborate — essential to a growing economy and a lively democracy."

"What is news is that in the United States over the last few decades these differences in educational success between high- and lower-income students have grown substantially. We are still talking about this despite decades of clucking about the crisis in American education and wave after wave of school reform. Whatever we’ve been doing in our schools, it hasn’t reduced educational inequality between children from upper- and lower-income families. Part of knowing what we should do about this is understanding how and why these educational disparities are growing."

"Before we can figure out what’s happening here, let’s dispel a few myths. The income gap in is not growing because the test scores of poor students are dropping or because our schools are in decline. [...] The widening income disparity in academic achievement is not a result of widening racial gaps in achievement, either. The achievement gaps between blacks and whites, and Hispanic and non-Hispanic whites have been narrowing slowly over the last two decades, trends that actually keep the yawning gap between higher- and lower-income students from getting even wider. If we look at the test scores of white students only, we find the same growing gap between high- and low-income children as we see in the population as a whole."

"If not the usual suspects, what’s going on? It boils down to this: The academic gap is widening because rich students are increasingly entering kindergarten much better prepared to succeed in school than middle-class students. This difference in preparation persists through elementary and high school. As you may have heard, the incomes of the rich have grown faster over the last 30 years than the incomes of the middle class and the poor. Money helps families provide cognitively stimulating experiences for their young children because it provides more stable home environments, more time for parents to read to their children, access to higher-quality child care and preschool and — in places like New York City, where 4-year-old children take tests to determine entry into gifted and talented programs — access to preschool test preparation tutors or the time to serve as tutors themselves."

"Here’s a fact that may not surprise you: the children of the rich perform better in school, on average, than children from middle-class or poor families. Students growing up in richer families have better grades and higher scores, on average, than poorer students; they also have higher rates of participation in extracurricular activities and school leadership positions, higher graduation rates and higher rates of college enrollment and completion. Whether you think it deeply unjust, lamentable but inevitable, or obvious and unproblematic, this is hardly news. It is true in most societies and has been true in the United States for at least as long as we have thought to ask the question and had sufficient data to verify the answer."

"But rising income inequality explains, at best, half of the increase in the rich-poor academic achievement gap. It’s not just that the rich have more money than they used to, it’s that they are using it differently. This is where things get really interesting. High-income families are increasingly focusing their resources — their money, time and knowledge of what it takes to be successful in school — on their children’s cognitive development and educational success. They are doing this because educational success is much more important than it used to be, even for the rich."

"We’ve barely given a thought to what the rich were doing. With the exception of our continuing discussion about whether the rising costs of higher education are pricing the middle class out of college, we don’t have much practice talking about what economists call “upper-tail inequality” in education, much less success at reducing it. Meanwhile, not only are the children of the rich doing better in school than even the children of the middle class, but the changing economy means that school success is increasingly necessary to future economic success, a worrisome mutual reinforcement of trends that is making our society more socially and economically immobile."

"We need to start talking about this. Strangely, the rapid growth in the rich-poor educational gap provides a ray of hope: if the relationship between family income and educational success can change this rapidly, then it is not an immutable, inevitable pattern. What changed once can change again. Policy choices matter more than we have recently been taught to think. So how can we move toward a society in which educational success is not so strongly linked to family background? Maybe we should take a lesson from the rich and invest much more heavily as a society in our children’s educational opportunities from the day they are born. Investments in early-childhood education pay very high societal s. That means investing in developing high-quality child care and preschool that is available to poor and middle-class children. It also means recruiting and training a cadre of skilled preschool teachers and child care providers. These are not new ideas, but we have to stop talking about how expensive and difficult they are to implement and just get on with it."

"Well the voices, for me especially in first person story-telling, the voice is of primary importance. And the voice reflects and articulates that particular character and what that particular character is interested in and troubled by, and so the voices are different because the people are different. It seems to be an obvious thing to say but it has to be said…"

"I grew up in an Asian American family on the East Coast. I have a whole network of friends there. But the West Coast is definitely more Asian American-inflected. Personally, culturally, artistically, there’s a draw here that’s different than on the East Coast. There’s a whole new added layer here that I enjoy."

"I think back to particular librarians when I was in elementary and middle school. My parents were immigrants, and my mother didn’t really speak English. Basically, I was raised in the library. Those librarians and a few teachers in high school and college and even graduate school gave me not just knowledge but also encouragement and, sometimes, a reality check."

"I've always been compelled by the notions of context and individuality. This interest has been expressed in different ways across my books, but I think I've been consistently fascinated the question of persons who find themselves in a context that either fits too well or doesn't fit at all, by persons who feel they exist simultaneously inside and outside of a cultural or political space. It’s no surprise that as an immigrant I've always been extra conscious of this interplay."

"Even though I went to Exeter and Yale, and I enjoyed all the trappings of those places, I think at the same time – and maybe it's because I'm an immigrant kid and not white – there was always this other consciousness; that is, I was conscious of everything that was going on. And I was observing. Some people just ARE, because the temperature of the water is exactly the temperature of their body…But my temperature is always off, a little bit. And I have to note it. And I always did, from a very young age. I don't know if that's my character or upbringing or both."

"Almost all of western literature is about talk…There's this great line in Beckett: keep talking, you're winning. And somehow I wanted to subvert that; the need to constantly express and put your verbal and psychological stamp on everything…You don't always have to talk."

"One of the things that's so frustrating about it is that people who are Asian-American and who are non Asian-American assume that sometimes. And I think sometimes the implication is that “Oh, you really didn't have to create that, that was just something that you recounted.” You know, that recounted stories are much more easy and simple to write than stuff that's completely made up. And I think that's one of the things that sometimes, particularly ethnic American writers face because they write about people who look like them and then people automatically assume that it's people who are them or someone in their family…"

"Age-related sensory changes can be traced to degeneration in some of the cells and cell products that compose the sense organ itself."

"Geron's board was a Who's Who of telomere research, with a little biological stardust thrown in. It included Carol Greider (who ran a lab at Cold Spring Harbor Laboratory now), Woody Wright and Jerry Shay, Michael West's former mentors at the University of Texas; James Watson, the famed codiscoverer of the double helix; and, for historical, scientific, and even sentimental reasons, Leonard Hayflick."

"Natural selection favors animals that are most likely to become reproductively successful by developing better survival strategies and greater reserve capacity in vital systems to better escape predation, disease, accidents, and environmental extremes. Natural selection diminishes after reproductive success because the species will not benefit from members favored for greater longevity. The level of physiological reserve remaining after reproductive maturity determines longevity and evolves incidental to the selection process that acts on earlier developmental events. Physiological reserve does not renew at the same rate that it incurs losses because molecular disorder increases at a rate greater than the capacity for repair. These are age changes, and they increase vulnerability to predation, accidents, or disease."

"Since the first cell culture was set at the beginning of the twentieth century it was believed that all cultured cells, if provided with the proper conditions, would replicate indefinitely. Sixty years later we overthrew this dogma by finding that normal cells have a finite capacity to replicate and that only abnormal or cancer cell populations can replicate indefinitely. We interpreted these findings to bear on our understanding of the aging process. If, as had been previously thought, normal cells can replicate indefinitely, then age changes could not have an intracellular origin. Our findings demonstrated that, on the contrary, age changes do have an intracellular origin. The hundreds of changes that were subsequently found to precede the loss of replicative capacity have been interpreted to be age changes and the finitude of replication to be an expression of longevity determination. Subsequent findings by others have determined the molecular mechanism that governs the finitude of normal cell replicative capacity and how immortal cancer cells escape this inevitability."

"If faith and hope were integral to National Socialism, so too, surprisingly enough, was charity. This ceased to be an uncomplicated reflection of human altruism, still less something individuals do discreetly for the good of their souls, or to reap tax exemptions and titles. Instead, it became a favoured means of mobilising communal sentimentality, that most underrated, but quintessential, characteristic of Nazi Germany."

"Workers were encouraged to overcome a trades union mentality – Ley’s Germany Labor Front (DAF) rapidly ceased to describe itself as such – and to think in terms of a ‘socialism’ transcending mere bread and butter issues. In a departure from labourist economism, the Nazis recognized the workers’ need for respect, and the pride they took at their work, their skill, their tools, and the products of their labour, attitudes already evident in the modern technological sectors, such as aircraft or optical manufacturing. This lends plausibility to the idea that they were embarked on a revolution in consciousness, changing the way people perceived the world, rather than its material circumstances."

"Apparently inspired by the tidy coalmines of the Netherlands, the ‘Beauty of Labour’ section of the Labor Front tackled physical surroundings, providing improved air, light and space; decent canteens and washing facilities, and exteriors designed to make factories less forbidding. Employers with scruffy premises were warned and then stigmatized by inspectors. Each campaign was conducted under a slogan such as ‘Clean people in a clean plant’ or ‘Struggle against noise.’ Holistic talk of factory communities and of the whole man replaced over-emphasis upon the more limited question of enhancing worker productivity."

"For, despite its egalitarian rhetoric, Nazi Germany eschewed the doctrine of aggressive class war, whatever revolutionist animosities lingered, against the limp bourgeoisie in general."

"The Nazis offered a combination of economic nationalism with unorthodox anti-cyclical measures to stimulate employment."

"The Social Democrats were adamant that they did not want ‘a deformed socialism that creates a mass prison’: ‘we want to liberate, not oppress.’ The Stalinised Communists, since 1929 committed to their ‘social fascists’ line, were convinced that the ‘Nazis and Social Democrats stand on the foundation of capitalist private property and were slaves of capital and enemies of the workers… According to the Stalinist view that the most insidious enemy were immediately to the left – which had Stalin’s ( NKVD) imposing discipline on Trotskyites with a bullet to the head – leftist Social Democrats were the most dangerous of the ‘social fascists.’"

"In Poland, which was crucified between two thieves, both the Communists and the Nazis sought to extirpate Christianity, although only the Nazis attempted to reduce the Poles to helotry in the remnants of their former state. White Europeans were treated ‘like the blacks in the colonies’, as the metropolitan of Lwów put it. Six million Poles were killed, half of them Christians, half of them Jews."

"The Enabling Law permitted the government to pass budgets and promulgate laws, including those altering the constitution, for four years without parliamentary approval. In democracies, constitutional amendments are especially solemn moments; here they were easier than changing the traffic regulations. None of the guarantees Hitler extended to the Churches or the judiciary in his address to the Reichstag amounted to a hill of beans."

"In northern and western Germany, dynamic leaders such as Gregor Strasser and the Elberfeld journalist Joseph Goebbels wanted to concentrate on breaking into the urban socialist vote… These men espoused a Prussian socialism. Whereas Hitler had recently vented his animosity towards Russia, they regarded it ‘as the socialist nationalist state for which consciously or unconsciously the younger generation in all countries long.’"

"Nazi infiltration of interest groups and also the creation of parallel organizations, which gave the impression of a party listening attentively to particular grievances. It also reflected a totalitarian aspiration, in the sense that Nazis believed that no area of life was to remain unpolitical, and a very modern view that an aggregation of interests would facilitate an eventual political takeover."

"By 1930, Nazi students had a majority in the unions of nine universities; by 1931 they had seized control of the national Deutsche Studentenschaft"

"Roman Catholic priests in Germany were enjoined to shun National Socialism, and the Nazis did not get from them the clerical endorsement they often enjoyed in Protestant areas. Only a handful of priests supported Nazism, mostly malcontents or naifs, like Abbot Schachleiter, who argued that ‘if the Catholics do not co-operated with the NSDAP, there is a danger that National Socialism will become a purely Protestant movement.’"

"A persuasive way of understanding the collapse of Communism in Europe and the Soviet Union is to think of nineteenth- or twentieth-century slum clearance. For in many respects the Soviet Empire was a slum of continental proportions. Beyond the grotesque architectural assertions of an alien ideology, public housing – almost all housing – consisted of anomic and primitive concrete barracks where the smells of cabbage, damp and low-grade tobacco combined. Rivers and lakes were polluted by chemicals, with the Pleisse river in East Germany alternately turning first red then yellow."