People From San Francisco

"Soviet Russia was a revolutionary government with an evolutionary plan. Their plan was, not by direct action to resist such evils as poverty and riches, graft, privilege, tyranny, and war, but to seek out and remove the causes of them. They were not practicing what we and they preached. They were not trying to establish political democracy, legal liberty and negotiated peace — not now. They were at present only laying a basis for these good things. They had set up a dictatorship, supported by a small, trained minority, to make and maintain for a few generations a scientific rearrangement of economic forces which would result in economic democracy first and political democracy last."

"In the years that were to come, wars and revolutions largely occupied Steffens. Wherever there was a revolution you found him. He wrote many brilliant comments on what was going on in the world. When he came back from Russia after the Kerensky revolution he was like a man who had seen a long hoped-for vision. "I have looked at the millennium and it works," he told me."

"I have seen the Future, and it works."

"In most pictures today, the 'sex appeal' is primarily manifested through the feminine characters. But women, as I said before, constitute by far the greatest portion of all audiences. It should be aimed at them. It is an almost indefinable thing. I should call it a hint of great capacity for emotion, a capacity which can only be tapped by a touch on a hidden spring, seldom found. Take, for instance, and William Boyd, who played what might almost be called a double lead in the last picture I did for Cecil DeMille. In both of them 'sex appeal' will be strikingly manifested. Between these two men I have appealed to every potential feminine spectator of the picture. And that is the way 'sex appeal' should be directed, not to the men, but to the women, I believe."

"When a man of forty marries a girl of twenty, it isn't her youth he's seeking but his own."

"I met him one day coming out of Louis B. Mayer's office, and he told me Mr. Mayer had been telling him how much he liked the picture we had done. Mr. Brown said, "I told him, 'Give me writers like Lenore Coffee, and I'll give you stuff like that all the time." I put my hand on his shoulder, and I said, "Goodbye, Clarence." He said, "What do you mean?" I said, "I'll never work for you again. This is a producer's studio. They don't like teams of writers-directors." And I never worked for him again."

"They pick your brains, break your heart, ruin your digestion -- and what do you get for it? Nothing but a lousy fortune."

"I look back on my forty years in Hollywood with nothing but pleasure. If you can work forty years in Hollywood without getting your throat cut, you can count yourself lucky."

"I have seen Family Portrait. I went into the theatre with a chip on my shoulder and came out on my knees."

"Coffee took pride in her sharp eyesight (no need of eyeglasses); she continued to read avidly (mostly romantic paperbacks), to talk of writing (although her hands were not up to it), and to be witty and sharp-tongued. The afternoon visit with her was memorable for its bon mots, its rambling panorama of Hollywood life, and the sly, sexual innuendo so surprising in a woman whose storytelling roots were essentially Victorian (and Roman Catholic). One could detect a sense of what a feisty and inventive writer the young Lenore Coffee must have been, fresh off the train in 1919; what a formidable presence she must have been in a roomful of male studio executives."

"In the mid 1970's, I began to be drawn towards places of cultural tension: borders, the edges of societies, worlds that have been transformed by an outside -- often northern -- culture. I was intrigued by the rawness, the tensions, and the emotional immediacy of the streets in these places."

"Ultimately, the reward is the process - the process of photographing and discovering and trying to understand why and what am I photographing."

"I only know how to approach a place by walking. For what does a street photographer do but walk and watch and wait and talk, and then watch and wait some more, trying to remain confident that the unexpected, the unknown, or the secret heat of the known awaits just around the corner."

"Traditional photojournalists arrive with an idea of what they are going to produce or what the editor wants. I approach a subject very much as a street photographer and a wanderer, without preconceptions. I try to leave it extremely intuitive and exploratory."

"Three years after my first trip to Haiti, I realized there was another emotional note that had to be reckoned with: the intense, vibrant color of these worlds. Searing light and intense color seemed somehow embedded in the cultures that I had begun working in, so utterly different from the gray-brown reticence of my New England background. Since then, I have worked predominantly in color."

"As a trans woman, I will be the first to admit that I cannot possibly know what any other woman experiences or feels on the inside. But the thing is, the trans-women-aren’t-women crowd cannot possibly know what any other woman experiences or feels either! Every woman is different. We share some overlapping experiences, but we also differ in every possible way. Every trans woman I know acknowledges this diversity. In contrast, it’s the cis women who attempt to exclude us who seem to have a singular superficial stereotypical notion of what constitutes a woman, or of what women experience."

"Trans women who are conventionally feminine are not in any way asserting or insinuating that all women should be conventionally feminine, or that femininity is all there is to being a woman. Like cis women, trans women dress the way we do in order to express ourselves, not to critique or caricature other women."

"Trans women are women. We may not be “exactly like” cis women, but then again, cis women are not all “exactly like” one another either. But what we do share is that we all identify and move through the world as women. And because of this, we all regularly face sexism. That is what we should be focusing on and working together to challenge. And as I said at the outset, forcing trans women into a separate group that is distinct from cis women does not in any way help achieve feminism’s central goal of ending sexism. In fact, it only serves to undermine our collective cause."

"Like women more generally, many trans women are feminists. Feminism and transgender activism are not in any way incompatible or mutually exclusive. As feminists who acknowledge intersectionality, we believe that we should be fighting to end all forms of sexism and marginalization — this includes both traditional sexism and transphobia. Forcing trans women into a separate group that is distinct from cis women does not in any way help achieve feminism’s central goal of ending sexism."

"Trans women differ greatly from one another. Perhaps the only thing that we share in common is a self-understanding that there was something wrong with our being assigned a male sex at birth and/or that we should be female instead. While some cisgender people refuse to take our experiences seriously, the fact of the matter is that transgender people can be found in virtually every culture and throughout history; current estimates suggest that we make up 0.2 – 0.3% of the population [or possibly more]. [...] In other words, we simply exist."

"Claims that trans women are not women often rely on essentialist (and therefore incorrect) assumptions about biology. For instance, people might argue that trans women are not “genetically female,” despite the fact that we cannot readily ascertain anybody’s sex chromosomes. Indeed, most people have never even had their sex chromosomes examined, and those that do are sometimes surprised by the results. Other common appeals to biology center on reproduction — e.g., stating that trans women have not experienced menstruation, or cannot become pregnant. This ignores the fact that some cisgender women never menstruate and/or are unable to become pregnant. Claims about genitals are similarly problematic: Women’s genitals vary greatly, and as with chromosomes and reproductive capabilities, we cannot readily see other people’s genitals in everyday encounters. If you and I were to meet, should I refuse to recognize or refer to you as a woman unless you show me your genitals? And frankly, what could possibly be more sexist than reducing a woman to what’s between her legs? Isn’t that precisely what sexist men have been doing to women for centuries on end?"

"I would love to live in a world where the word “transgender” serves the same simple purpose — a mere sharing of information about my life experiences — but unfortunately, it doesn’t. On top of being a descriptor, the word "transgender" is also politically loaded. But that is not my, nor other trans people’s, fault. As discussed in the last section, there’s a long history of people hating, ostracizing, and criminalizing us, and much of this history took place before words like "transgender," "transphobia," and analogous terms even existed. In fact, those terms were created in response to that marginalization, not the other way around. And even if I were to relinquish my trans identity, those people would still exist and continue to discriminate against me for supposedly being a sinner, or freak, or deviant, or for being delusional, or whatever other rationales they might concoct in order to justify their bigotry."

"Accusations that IP is inherently “narcissistic” and “divisive” have become quite prevalent among EC-centric leftists lately. [...] In addition to disregarding all forms of non-EC marginalization, accusations that IP activism is inherently “narcissistic” or "divisive" severely confuse cause and effect. After all, I’m not the one who is “obsessed” with my identity. [...] It’s the people who harbor anti-trans attitudes who are obsessed with my identity, not the other way around! While I would absolutely love to live in a world where my trans identity was not especially notable or worth calling attention to, these people insist on making an issue out of it. Furthermore, by making a distinction between transgender people (who they single out for discrimination) and non-transgender people (whose identities and experiences they respect), it is they (not us) who are the ones being divisive. Once we acknowledge this causality, it becomes clear that IP is not an expression of navel-gazing or narcissism, but rather a form of organized resistance against those who are actively trying to delegitimize and disenfranchise us."

"Women who insist that trans women are not women often object to being called “cis women” under the false assumption that it somehow undermines their femaleness — this is not at all the purpose of this language. The sole purpose of cis terminology is to name the unmarked majority (similar to how one might refer to white women, or heterosexual women, or able-bodied women, etc.). In other words, referring to someone as “cisgender” simply means that they have not had a transgender experience."

"While gender socialization is quite real, all of us are capable of overcoming or transcending the socialization that we experienced as children. And gender socialization doesn’t simply stop when one reaches adulthood: All of us are constantly facing gender-related social pressures, expectations, and obstacles throughout our lives. If you believe that these statements are true for cis women, then they also must be true for trans women."

"Here is how I describe the concept of privilege to skeptics: Do you believe that marginalized/minority groups face discrimination and are as a result? If the answer is yes, then another equally valid way of describing the same situation is to say that dominant/majority groups are relatively advantaged in comparison. “Privilege” simply refers to those advantages. One of the reasons why activists frame such matters in terms of privilege is to illustrate how *all of us* are impacted by unjust hierarchies and systems, even if it is not always apparent to us."

"The “principal contradiction” refers to the idea that there is some original or primary form of oppression that gives rise to all the others. ... Of course, there is really only one purpose for making such a claim: to persuade others to join you in your single-issue activist campaign, under the pretense that once your pet oppression is eliminated, all other forms of marginalization will subsequently fall by the wayside too. But the thing is, there is simply no evidence for a principal contradiction. ... There is no primary contradiction, just lots of different hierarchies that people may or may not endorse."

"Once a person acknowledges that they possess some form of privilege, they are more likely to accept the reality that they are not in any way objective about the form of marginalization in question"

"There are numerous forms of marginalization that exist in our society: , classism, sexism, , heterosexism, and so on. If you happen to be on the wrong side of any of these hierarchies, you will face many inequities and injustices. ... Some people are single-issue activists that are only concerned about a single form of marginalization, usually one that impacts them personally. Single-issue perspectives create a distorted view of the world, and lead activists to propose solutions that will help some people while hurting others and leaving countless more behind. ... In contrast, others of us take a more intersectional approach, recognizing that all forms of marginalization intersect with and exacerbate one another, and that we must challenge all of them simultaneously."

"People usually gravitate toward single-issue activism because they are unconcerned about forms of marginalization that do not personally impact them."

"I mentioned at the outset that I dislike the term "identity politics." This is because the phrase seems to suggest that our identities (rather than the marginalization we face) is the most salient feature of our activism. Indeed, this is probably why those who oppose IP-umbrella activism seem so fond of calling it “identity politics” in the first place. [...] In contrast, within IP circles, the term is often reserved for a specific brand of single-issue activism that completely precludes perspectives from those who do not share the identity in question."

"Trans women do not transition out of a desire to be feminine; we transition out of a self-understanding that we are or should be female (commonly referred to as gender identity)."

"People tend to harbor essentialist beliefs about sex — that is, they presume that each sex category has an underlying "essence" that makes them what they are. This is what leads people to assume that trans women remain "biologically male" despite the fact that many of our sex characteristics are now female. However, there is no “essence” underlying sex; it is simply a collection of sexually dimorphic traits. Some people will presume that sex chromosomes must be this "essence," even though we cannot readily see them, plus there are non-XX or XY variants. Others presume that genitals are this "essence" (probably because they are used to determine our birth-assigned and legal sex), although they can vary too, and may eventually change (e.g., if one undergoes sex reassignment surgery). In day-to-day life, we primarily rely on secondary sex characteristics to determine (or more precisely, presume) what sex a person is — and of course, these traits may change via a simple hormone prescription. Like I said, there is no mystical “essence” underlying sex."

"Many cissexual people seem to have a hard time accepting the idea that they too have a subconscious sex — a deep-rooted understanding of what sex their bodies should be. I suppose that when a person feels right in the sex they were born into, they are never forced to locate or question their subconscious sex, to differentiate it from their physical sex. In other words, their subconscious sex exists, but it is hidden from their view. They have a blind spot. (5 - Blind Spots: On Subconscious Sex and Gender Entitlement)"

"Sex is a collection of traits that, while generally dimorphic, can vary greatly in the population, and some can change over time. While the terms "male" and "female" have some utility, we should not view them as strictly dichotomous or mutually exclusive. Rather, “female” and “male” are best thought of as umbrella terms that describe groupings of people (or animals) who generally share many of the same traits, albeit with considerable variability and some exceptions."

"The most infuriating assertion regularly made by the "trans women are biologically male" camp is that trans people are somehow "denying" or "erasing" biological sex differences, and that this hurts cisgender women/"[w:Female|biological females]].” This is patently untrue. I can assure you that trans people are highly aware of biological sex differences — the fact that many of us physically transition demonstrates that we acknowledge that sexually dimorphic traits exist and may be important to some people! I would reframe things this way: Transgender people often have a more complicated relationship with our sex-related traits (as they may be discordant with our identified and lived genders), and thus the language that we use to describe or discuss these traits may seem arcane, or nonsensical, or unnecessary to the average cisgender person. And because they are unfamiliar with this language (and/or flat-out antagonistic toward us), some cisgender people will subsequently misinterpret this language and differing perspective as some sort of "denial.""

"The real numbers are the dependable breadwinner of the family, the complete ordered field we all rely on. The complex numbers are a slightly flashier but still respectable younger brother: not ordered, but algebraically complete. The quaternions, being noncommutative, are the eccentric cousin who is shunned at important family gatherings. But the octonions are the crazy old uncle nobody lets out of the attic: they are nonassociative."

"The conformal invariance of the Yang-Mills equations in four dimensions greatly facilitates the study of the temporal asymptotic behavior of their solutions."

"Besides their possible role in physics, the octonions are important because they tie together some algebraic structures that otherwise appear as isolated and inexplicable exceptions."

"The most popular approach to quantum gravity is string theory. Despite decades of hard work by many very smart people, it's far from clear that this theory is successful. It's made no predictions that have been confirmed by experiment. In fact, it's made few predictions that we have any hope of testing anytime soon! Finding certain sorts of particles at the big new particle accelerator near Geneva would count as partial confirmation, but string theory says very little about the details of what we should expect. In fact, thanks to the vast "landscape" of string theory models that researchers are uncovering, it keeps getting harder to squeeze specific predictions out of this theory."

"Quantum theory may be formulated using Hilbert spaces over any of the three associative normed division algebras: the real numbers, the complex numbers and the quaternions. Indeed, these three choices appear naturally in a number of axiomatic approaches. However, there are internal problems with real or quaternionic quantum theory. Here we argue that these problems can be resolved if we treat real, complex and quaternionic quantum theory as part of a unified structure. Dyson called this structure the "three-fold way". ... This three-fold classification sheds light on the physics of time reversal symmetry, and it already plays an important role in particle physics."

"I believe in living a vegetarian lifestyle from a health standpoint and I also have deep compassion for animals. I wanted to raise awareness and educate people on the abuse and inhumane treatment that goes on every day in slaughterhouses. … I want people to know that you can still be fit and have curves living a vegetarian lifestyle. … [I have been a vegetarian] since I was little girl. I grew up on a ranch and animals were my pets."

"I want to … empower other women to go vegan to feel better about their body and to live a compassionate lifestyle. … I'm vegan for the animals. If you go into the factory farms, when you see what these animals endure and the torture, it's not right and the only way to not participate in that is to go vegan."

"The parks do not belong to one state or to one section.... The Yosemite, the Yellowstone, the Grand Canyon are national properties in which every citizen has a vested interest; they belong as much to the man of Massachusetts, of Michigan, of Florida, as they do to the people of California, of Wyoming, and of Arizona. Who will gainsay that the parks contain the highest potentialities of national pride, national contentment, and national health? A visit inspires love of country; begets contentment; engenders pride of possession; contains the antidote for national restlessness.... He is a better citizen with a keener appreciation of the privilege of living here who has toured the national parks"

"If you try to improve the performance of a system of people, machines, and procedures by setting numerical goals for the improvement of individual parts of the system, the system will defeat your efforts and you will pay a price where you least expect it."

"You can manage what you do not understand, but you cannot lead it."

"The great quality teacher, Shoji Shiba, often tells people that the biggest barrier to changing understanding is the following word: IAKI, which is not a Japanese word at all. It is an acronym for I ALREADY KNOW IT... Professor Shiba then goes on to say: “Yes, you may know it, but you don't know how to do it!” There is an enormous difference between knowledge and know-how... Too many executives believe that if they listen to a lecture or read a book they will know how to do something....Nobody ever became a great lover by just reading a book or watching a video. You have to get in and do it. There are some things you can only learn through experience."

"Tomas Bata and Bata-System of management are not well known today even though their success and heritage value are undisputed and awe-inspiring in the New Economy. T. Bata died in 1932 in a plane crash. By the time of his death he had introduced fundamental changes in management philosophy and techniques. Many of Bata approaches have been ‘discovered’ during the last 20 years by the Western World as part of what has become known as the ‘Quality Revolution’. Quality management was practiced by the Bata enterprises since before the World War I, through 1920s, 1930s and 1940s, well before the ‘gurus of quality’ even started thinking about the subject. Japanese visitors came to Zlin to learn about the Bata system well before the World War II. In addition, Bata executives traveled to Japan in 1937 and predicted the industrial rise of Japan at that time."

"I have always had a fascination with traveling to magical places. Many of my own stories take place in other places, other dimensions. I guess I'm the ultimate escapist."

"What is enough? Are there enough trees here? As always, it seems that, the more I can distinguish my true needs from my wants, the more of a shock it is to realize how little is enough."