Population will mightily increase, and the earth will be a garden.
Governments will be conducted with the quietude and regularity of
club committees. The interest which is now felt in politics will
be transferred to science; the latest news from the laboratory of
the chemist, or the observatory of the astronomer, or the
experimenting room of the biologist will be eagerly discussed.
…
Men will look upon this star as their fatherland; its progress
will be their ambition; the gratitude of others their reward.
…
Disease will be extirpated; the causes of decay will be removed;
immortality will be invented. And then, the earth being small,
mankind will migrate into space, and will cross the airless Saharas
which separate planet from planet, and sun from sun. The earth will
become a Holy Land which will be visited by pilgrims from all
the quarters of the universe. Finally, men will master the
forces of Nature; they will become themselves architects of
systems, manufacturers of worlds.

–The Martyrdom of Man, Winwood Reade, 1872

“Trying to get everyone to like you is a sign of mediocrity”

The full quote is an even better read:

“Good leadership involves responsibility to the welfare of the group, which means that some people will get angry at your actions and decisions. It’s inevitable, if you’re honorable. Trying to get everyone to like you is a sign of mediocrity: you’ll avoid the tough decisions, you’ll avoid confronting the people who need to be confronted, and you’ll avoid offering differential rewards based on differential performance because some people might get upset. Ironically, by procrastinating on the difficult choices, by trying not to get anyone mad, and by treating everyone equally "nicely" regardless of their contributions, you’ll simply ensure that the only people you’ll wind up angering are the most creative and productive people in the organization.”

Also very true:

“The day soldiers stop bringing you their problems is the day you have stopped leading them. They have either lost confidence that you can help them or concluded that you do not care. Either case is a failure of leadership.”

And

“Good leaders don’t wait for official blessing to try things out. They’re prudent, not reckless. But they also realize a fact of life in most organizations: if you ask enough people for permission, you’ll inevitably come up against someone who believes his job is to say "no." So the moral is, don’t ask. Less effective middle managers endorsed the sentiment, "If I haven’t explicitly been told ‘yes,’ I can’t do it," whereas the good ones believed, "If I haven’t explicitly been told ‘no,’ I can." There’s a world of difference between these two points of view.”

And

“Organization doesn’t really accomplish anything. Plans don’t accomplish anything, either. Theories of management don’t much matter. Endeavors succeed or fail because of the people involved. Only by attracting the best people will you accomplish great deeds.”

When I was One,
I had just begun.
When I was Two,
I was nearly new.
When I was Three
I was hardly me.
When I was Four,
I was not much more.
When I was Five,
I was just alive.
But now I am Six,
I’m as clever as clever,
So I think I’ll be six now for ever and ever.

— Now We Are Six, A. A. Milne

In appreciation of my crazy curious bright amazing wonderful soft-hearted 6 year old little thinker & dreamer, who is counting down the sleeps to his 6th Christmas and preparing for the big leap to grade 1. I love you my biggest little guy.

On the one hand you have a wonderful self-help self-motivated attitude displayed by Kobla (Ghana), Derick (Kenya) and Doug (Democratic Republic of Congo):

Caitlin (University Programs, Google): Finally, I was hoping you could share a few words of wisdom from your home countries with our readers?

Derick: Sure!  Mtaka cha mvunguni sharti ainame.  In Swahili, this means ‘If you need something that’s on the floor, you’ll have to bend to pick it up.’  In other words: ‘there’s nothing free in life, you have to work for it!’

Kobla: Here’s one from Ghana in the Akan language: Nyansa nnyƐ sika na woakyikyir wodze esie.  This means ‘Wisdom is not like money to be tied up and hidden’ or, more simply: ‘wisdom is to be shared.’

Doug: I like this one, in Lingala: Nguba bakalingaka yango na soni te.  Literally: ‘Don’t pretend to toast a peanut if you don’t know how to do it.’  Basically, this means that you shouldn’t pretend you know how to do something when you really don’t.  If you’re stuck, ask for help!

(via the Google Africa blog)

Contrast that with the attitude of entitlement displayed by some strikers, and this unnamed nurse in particular who clearly has a low external locus of control:

“Why should we care when someone dies, because we are not at work while the government doesn’t care about our lives,” said one nurse, who refused to give her name.

We are coming here every day to stand vigil and see bodies being removed from the hospital.

This is what the government wants. If they didn’t, then we would not have been here in the first place. Patients’ lives have been put at risk by our government.”

I’m all for people’s freedom of expression and right to demand a fair wage, but in this case the demands seem totally unrealistic, and the methods barbaric.

from Ewan’s posterous

A few snippets which I like:

• And I was up in San Fransisco a while ago doing a book signing. There was this guy buying a book, he was in his 30s. And I said, “What do you do?” And he said, “I’m a fireman.” And I said, “How long have you been a fireman?” He said, “Always, I’ve always been a fireman.” And I said, “Well, when did you decide?” He said, “As a kid.” He said, “Actually, it was a problem for me at school, because at school, everybody wanted to be a fireman.” He said, “But I wanted to be a fireman.” And he said, “When I got to the senior year of school, my teachers didn’t take it seriously. This one teacher didn’t take it seriously. He said I was throwing my life away if that’s all I chose to do with it, that I should go to college, I should become a professional person, that I had great potential, and I was wasting my talent to do that.” And he said, “It was humiliating because he said it in front of the whole class, and I really felt dreadful. But it’s what I wanted, and as soon as I left school, I applied to the fire service and I was accepted.” And he said, “You know, I was thinking about that guy recently, just a few minutes ago when you were speaking, about this teacher,” he said, “because six months ago, I saved his life.” (Laughter) He said, “He was in a car wreck, and I pulled him out, gave him CPR, and I saved his wife’s life as well.” He said, “I think he thinks better of me now.”
  
   
  
• You know something? Human communities depend upon a diversity of talent, not a singular conception of ability. And at the heart of our challenges — (Applause) At the heart of the challenge is to reconstitute our sense of ability and of intelligence. This linearity thing is a problem. When I arrived in L.A. about nine years ago, I came across a policy statement, very well-intentioned, which said, “College begins in kindergarten.” No, it doesn’t. (Laughter) It doesn’t. If we had time, I could go into this, but we don’t. (Laughter) Kindergarten begins in kindergarten.
  
   
  
• A friend of mine once said, “You know, a three year-old is not half a six year-old.” (Laughter) (Applause) They’re three. But as we just heard in this last session, there’s such competition now to get to kindergarten, to get to the right kindergarten, that people are being interviewed for it at three. Kids sitting in front of unimpressed panels, you know, with their resumes, (Laughter) flipping through and saying, “Well, this is it?” (Laughter) “You’ve been around for 36 months, and this is it?” (Laughter) “You’ve achieved nothing, commit. Spent the first six months breastfeeding, the way I can see it.” (Laughter) See, it’s outrageous as a conception, but it attracts people.
  
   
  
• And he [W.B. Yeats] says, “I’ve got something else, but it may not be for you.” He says this: “Had I the heavens embroidered cloths and wrought with gold and silver light of blue and the dim and the dark cloths of night and light and the half light, I would spread the clothes under your feet; but I, being poor, have only my dreams; I have spread my dreams under your feet; tread softly because you tread on my dreams.”
  
   
  
  And every day, everywhere, our children spread their dreams beneath our feet. And we should tread softly.

Full interactive transcript and more details available on the TED site. On the subject of parenting, Julia Sweeney’s talk – about “the talk” – will also appeal to most parents :-)

Ken’s bio: http://www.ted.com/speakers/sir_ken_robinson.html

C. S. Lewis wrote that

Faith is holding on to things your reason has once accepted, in spite of your changing moods.

When someone says “I can’t believe it’s Tuesday” he really means that he does believe it’s Tuesday, but it takes effort. His emotions are telling him that it is some other day, but he chooses to accept that it is Tuesday for other reasons.

It takes faith for me to believe that men walked on the moon in 1969. I’m convinced that it happened, but it doesn’t seem true to me. It doesn’t seem plausible that 1960’s technology could have accomplished this, even though I know that it did.

It takes faith for me to believe that Ernest Shackleton and his crew survived their exploration of the Antarctic. I don’t doubt the historical accounts, though they are hard to believe.

It takes faith for me to believe some mathematical theorems even though I have carefully gone through every line of their proofs. I am convinced that these theorems are true though they do not seem true. Other mathematicians have commented on the same experience. For example, Jerry Bona once joked that

The Axiom of Choice is obviously true; the Well Ordering Principle is obviously false; and who can tell about Zorn’s Lemma?

The three statements he mentions are logically equivalent, though the Axiom of Choice is the easiest to believe and the Well Ordering Principle is the hardest to believe.

It takes faith for me to believe in God. At times it doesn’t feel like God exists, though there are reasons to believe that He does. I have found these reasons convincing, and I hold on to my conclusions in spite of my changing moods.

“So you think that money is the root of all evil?” said Francisco d’Anconia. “Have you ever asked what is the root of money? Money is a tool of exchange, which can’t exist unless there are goods produced and men able to produce them. Money is the material shape of the principle that men who wish to deal with one another must deal by trade and give value for value. Money is not the tool of the moochers, who claim your product by tears, or of the looters, who take it from you by force. Money is made possible only by the men who produce. Is this what you consider evil?

“When you accept money in payment for your effort, you do so only on the conviction that you will exchange it for the product of the effort of others. It is not the moochers or the looters who give value to money. Not an ocean of tears not all the guns in the world can transform those pieces of paper in your wallet into the bread you will need to survive tomorrow. Those pieces of paper, which should have been gold, are a token of honor–your claim upon the energy of the men who produce. Your wallet is your statement of hope that somewhere in the world around you there are men who will not default on that moral principle which is the root of money, Is this what you consider evil?

“Have you ever looked for the root of production? Take a look at an electric generator and dare tell yourself that it was created by the muscular effort of unthinking brutes. Try to grow a seed of wheat without the knowledge left to you by men who had to discover it for the first time. Try to obtain your food by means of nothing but physical motions–and you’ll learn that man’s mind is the root of all the goods produced and of all the wealth that has ever existed on earth.

“But you say that money is made by the strong at the expense of the weak? What strength do you mean? It is not the strength of guns or muscles. Wealth is the product of man’s capacity to think. Then is money made by the man who invents a motor at the expense of those who did not invent it? Is money made by the intelligent at the expense of the fools? By the able at the expense of the incompetent? By the ambitious at the expense of the lazy? Money is made–before it can be looted or mooched–made by the effort of every honest man, each to the extent of his ability. An honest man is one who knows that he can’t consume more than he has produced.’

“To trade by means of money is the code of the men of good will. Money rests on the axiom that every man is the owner of his mind and his effort. Money allows no power to prescribe the value of your effort except the voluntary choice of the man who is willing to trade you his effort in return. Money permits you to obtain for your goods and your labor that which they are worth to the men who buy them, but no more. Money permits no deals except those to mutual benefit by the unforced judgment of the traders. Money demands of you the recognition that men must work for their own benefit, not for their own injury, for their gain, not their loss–the recognition that they are not beasts of burden, born to carry the weight of your misery–that you must offer them values, not wounds–that the common bond among men is not the exchange of suffering, but the exchange of goods. Money demands that you sell, not your weakness to men’s stupidity, but your talent to their reason; it demands that you buy, not the shoddiest they offer, but the best that your money can find. And when men live by trade–with reason, not force, as their final arbiter–it is the best product that wins, the best performance, the man of best judgment and highest ability–and the degree of a man’s productiveness is the degree of his reward. This is the code of existence whose tool and symbol is money. Is this what you consider evil?

“But money is only a tool. It will take you wherever you wish, but it will not replace you as the driver. It will give you the means for the satisfaction of your desires, but it will not provide you with desires. Money is the scourge of the men who attempt to reverse the law of causality–the men who seek to replace the mind by seizing the products of the mind.

“Money will not purchase happiness for the man who has no concept of what he wants: money will not give him a code of values, if he’s evaded the knowledge of what to value, and it will not provide him with a purpose, if he’s evaded the choice of what to seek. Money will not buy intelligence for the fool, or admiration for the coward, or respect for the incompetent. The man who attempts to purchase the brains of his superiors to serve him, with his money replacing his judgment, ends up by becoming the victim of his inferiors. The men of intelligence desert him, but the cheats and the frauds come flocking to him, drawn by a law which he has not discovered: that no man may be smaller than his money. Is this the reason why you call it evil?

“Only the man who does not need it, is fit to inherit wealth–the man who would make his own fortune no matter where he started. If an heir is equal to his money, it serves him; if not, it destroys him. But you look on and you cry that money corrupted him. Did it? Or did he corrupt his money? Do not envy a worthless heir; his wealth is not yours and you would have done no better with it. Do not think that it should have been distributed among you; loading the world with fifty parasites instead of one, would not bring back the dead virtue which was the fortune. Money is a living power that dies without its root. Money will not serve the mind that cannot match it. Is this the reason why you call it evil?

“Money is your means of survival. The verdict you pronounce upon the source of your livelihood is the verdict you pronounce upon your life. If the source is corrupt, you have damned your own existence. Did you get your money by fraud? By pandering to men’s vices or men’s stupidity? By catering to fools, in the hope of getting more than your ability deserves? By lowering your standards? By doing work you despise for purchasers you scorn? If so, then your money will not give you a moment’s or a penny’s worth of joy. Then all the things you buy will become, not a tribute to you, but a reproach; not an achievement, but a reminder of shame. Then you’ll scream that money is evil. Evil, because it would not pinch-hit for your self-respect? Evil, because it would not let you enjoy your depravity? Is this the root of your hatred of money?

“Money will always remain an effect and refuse to replace you as the cause. Money is the product of virtue, but it will not give you virtue and it will not redeem your vices. Money will not give you the unearned, neither in matter nor in spirit. Is this the root of your hatred of money?

“Or did you say it’s the love of money that’s the root of all evil? To love a thing is to know and love its nature. To love money is to know and love the fact that money is the creation of the best power within you, and your passkey to trade your effort for the effort of the best among men. It’s the person who would sell his soul for a nickel, who is loudest in proclaiming his hatred of money–and he has good reason to hate it. The lovers of money are willing to work for it. They know they are able to deserve it.

“Let me give you a tip on a clue to men’s characters: the man who damns money has obtained it dishonorably; the man who respects it has earned it.

“Run for your life from any man who tells you that money is evil. That sentence is the leper’s bell of an approaching looter. So long as men live together on earth and need means to deal with one another–their only substitute, if they abandon money, is the muzzle of a gun.

“But money demands of you the highest virtues, if you wish to make it or to keep it. Men who have no courage, pride or self-esteem, men who have no moral sense of their right to their money and are not willing to defend it as they defend their life, men who apologize for being rich–will not remain rich for long. They are the natural bait for the swarms of looters that stay under rocks for centuries, but come crawling out at the first smell of a man who begs to be forgiven for the guilt of owning wealth. They will hasten to relieve him of the guilt–and of his life, as he deserves.

“Then you will see the rise of the men of the double standard–the men who live by force, yet count on those who live by trade to create the value of their looted money–the men who are the hitchhikers of virtue. In a moral society, these are the criminals, and the statutes are written to protect you against them. But when a society establishes criminals-by-right and looters-by-law–men who use force to seize the wealth of disarmed victims–then money becomes its creators’ avenger. Such looters believe it safe to rob defenseless men, once they’ve passed a law to disarm them. But their loot becomes the magnet for other looters, who get it from them as they got it. Then the race goes, not to the ablest at production, but to those most ruthless at brutality. When force is the standard, the murderer wins over the pickpocket. And then that society vanishes, in a spread of ruins and slaughter.

“Do you wish to know whether that day is coming? Watch money. Money is the barometer of a society’s virtue. When you see that trading is done, not by consent, but by compulsion–when you see that in order to produce, you need to obtain permission from men who produce nothing–when you see that money is flowing to those who deal, not in goods, but in favors–when you see that men get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them against you–when you see corruption being rewarded and honesty becoming a self-sacrifice–you may know that your society is doomed. Money is so noble a medium that is does not compete with guns and it does not make terms with brutality. It will not permit a country to survive as half-property, half-loot.

“Whenever destroyers appear among men, they start by destroying money, for money is men’s protection and the base of a moral existence. Destroyers seize gold and leave to its owners a counterfeit pile of paper. This kills all objective standards and delivers men into the arbitrary power of an arbitrary setter of values. Gold was an objective value, an equivalent of wealth produced. Paper is a mortgage on wealth that does not exist, backed by a gun aimed at those who are expected to produce it. Paper is a check drawn by legal looters upon an account which is not theirs: upon the virtue of the victims. Watch for the day when it bounces, marked, ‘Account overdrawn.’

“When you have made evil the means of survival, do not expect men to remain good. Do not expect them to stay moral and lose their lives for the purpose of becoming the fodder of the immoral. Do not expect them to produce, when production is punished and looting rewarded. Do not ask, ‘Who is destroying the world? You are.

“You stand in the midst of the greatest achievements of the greatest productive civilization and you wonder why it’s crumbling around you, while you’re damning its life-blood–money. You look upon money as the savages did before you, and you wonder why the jungle is creeping back to the edge of your cities. Throughout men’s history, money was always seized by looters of one brand or another, whose names changed, but whose method remained the same: to seize wealth by force and to keep the producers bound, demeaned, defamed, deprived of honor. That phrase about the evil of money, which you mouth with such righteous recklessness, comes from a time when wealth was produced by the labor of slaves–slaves who repeated the motions once discovered by somebody’s mind and left unimproved for centuries. So long as production was ruled by force, and wealth was obtained by conquest, there was little to conquer, Yet through all the centuries of stagnation and starvation, men exalted the looters, as aristocrats of the sword, as aristocrats of birth, as aristocrats of the bureau, and despised the producers, as slaves, as traders, as shopkeepers–as industrialists.

“To the glory of mankind, there was, for the first and only time in history, a country of money–and I have no higher, more reverent tribute to pay to America, for this means: a country of reason, justice, freedom, production, achievement. For the first time, man’s mind and money were set free, and there were no fortunes-by-conquest, but only fortunes-by-work, and instead of swordsmen and slaves, there appeared the real maker of wealth, the greatest worker, the highest type of human being–the self-made man–the American industrialist.

“If you ask me to name the proudest distinction of Americans, I would choose–because it contains all the others–the fact that they were the people who created the phrase ‘to make money.’ No other language or nation had ever used these words before; men had always thought of wealth as a static quantity–to be seized, begged, inherited, shared, looted or obtained as a favor. Americans were the first to understand that wealth has to be created. The words ‘to make money’ hold the essence of human morality.

“Yet these were the words for which Americans were denounced by the rotted cultures of the looters’ continents. Now the looters’ credo has brought you to regard your proudest achievements as a hallmark of shame, your prosperity as guilt, your greatest men, the industrialists, as blackguards, and your magnificent factories as the product and property of muscular labor, the labor of whip-driven slaves, like the pyramids of Egypt. The rotter who simpers that he sees no difference between the power of the dollar and the power of the whip, ought to learn the difference on his own hide– as, I think, he will.

“Until and unless you discover that money is the root of all good, you ask for your own destruction. When money ceases to be the tool by which men deal with one another, then men become the tools of men. Blood, whips and guns–or dollars. Take your choice–there is no other–and your time is running out.”

The above is an excerpt from Atlas Shrugged, © Copyright, 1957, by Ayn Rand.

from Ewan’s posterous

“I want to warn people from Nigeria who might be watching our show…if you get any emails from Washington asking for money, it’s a scam. Don’t fall for it.” — Jay Leno

maggie and milly and molly and may
went down to the beach(to play one day)

and maggie discovered a shell that sang
so sweetly she couldn’t remember her troubles,and

milly befriended a stranded star
whose rays five languid fingers were;

and molly was chased by a horrible thing

which raced sideways while blowing bubbles:and

may came home with a smooth round stone
as small as a world and as large as alone.

For whatever we lose(like a you or a me)
it’s always ourselves we find in the sea

~~e.e. cummings