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10 years ago only a rare few in Vietnam would know of Popper and Kuhn and Locke, and the rhetoric challenging the creation and generation of scientific knowledge. This is less the case today, but still it is wildly difficult đồ sộ popularize such ideas – as it is hard enough đồ sộ popularize science in a way that makes it scientific.

And yet these ideas are sánh important. It had everything đồ sộ tự with the tìm kiếm for truth, for discernment of truths in a vast sea of non-truths. It is the stuff that may give a leash đồ sộ the wild rampant emotional condescensions one may have across disciplines and societies and mạng internet communities. It is the stuff that made people lapse into groupthink, mass delusions, and the endless participation in the study of economics.

Even poets should know how hard it is đồ sộ find truth. Scratch that, Poets and Quants should know how hard it is đồ sộ find truth. In fact, one of the great minds who saw through the truths of markets, George Soros, was a student of Karl Popper. And if one only looks further and deeper, one would see these instances where students of epistemology using these deep analogies đồ sộ capture a portion of how people behave, and making a point in large splashes.

I think my mission lately has been đồ sộ dig in further for truth. I am deeply distrustful of large institutions, where ossification is the norm, where nothing new gets done, where science becomes a banner, where discourse is at the expense of selfish gain. However unlike David Graeber who would rather destroy all institution and bring societies đồ sộ a ground zero of sorts, I believe we are too far from ground zero. We should transcend, not transgress.

But it sure is going đồ sộ be a hell of a ride trying đồ sộ bet against large institutions in ‘Nam.

I just keep fighting kids.

IM Levy Rozman, 2021

I enjoy explaining things đồ sộ people. Actually explaining things đồ sộ people help má understand things better and much much faster. I wouldn’t have found the discipline đồ sộ force myself đồ sộ read and read closely more if I was not anticipating the chance đồ sộ capture all of it đồ sộ an interested audience.

But recently the two people đồ sộ whom I have tried đồ sộ explain my understanding ended up quitting the learning. They thanked má when I gave my shots, but I wonder if these departures were partly my fault. They probably wouldn’t think sánh. I would not trust their opinions, entirely, and especially when it’s just my own hypothetical of their opinions.

I relate đồ sộ gothamchess. It has been a couple of whirlwind days since I first took my cantankerous mind đồ sộ public. In private plenty have known má, and my predilection for incisions and contrarian views. But in public that was probably the first time that I too “kept fighting kids”.

My only defense is that I am not cutting through for the sake of ego, but rather truth.

Truth?

Recently a friend urged má đồ sộ tự an enneagram type test, seeing that its such a popular workplace thing. I tried, and was surprised đồ sộ get a type 9, the negotiator. The things written about type 9 seemed đồ sộ not speak for how I see myself at all: I have grown đồ sộ believe in fighting for oneself, đồ sộ lash back and đồ sộ confront, when the issues are at stake. Negotiation? Peace? I’ve always viewed these terms as synonyms of vulnerability.

But on second thought this made sense. On our second lecture, Ian mentioned something about how we should watch out for surprises, as they can define how we approach our problems, and define how we grow, generally. I’m paraphrasing. Still the ‘surprise’ here, then, needs đồ sộ be accounted for. If truth is not my utmost priority, if peace is what I vie for, then perhaps I should reassess my fights.

I find the biggest enemies in bullies. I really hate bullies. I’ve mentioned this before. I did not however mention in seventh grade, I shouted at a kid in front of the entire class because he was taking something from my deskmate, and utilizing his bigger size đồ sộ intimidate them. I would have been hugely humiliated had I been in the bully’s shoes.

My reassessment is that I perhaps hate bullies because they are the greatest disruptors of peace. Unlike rivals who elevate our point of views, bullies seem đồ sộ assume superiority that bulldoze ours with their points of views. Bullies lượt thích đồ sộ remain in a position of security, lashing out and stepping on the weak. There is, then, very little đồ sộ dialogue. Unlike backstabbers who seek smoother operation by not including us, bullies take pleasure in the publicity of their position. Power-drunk, they might even hide in elevated language and that great mantle of charlatanism, sánh they can publicly chafe and shame us. All bullies need an audience, đồ sộ match the scope of their oppression.

I lượt thích đồ sộ be right, certainly, too. But I really lượt thích đồ sộ be right in the face of bullies. Many bullies have fallen, because their ways and their probing were inferior. Many bullies I have let go, because they were indeed at the height of their given position, as bullies, that it would only take a bigger bully đồ sộ take them over. Sometimes that bully is fate. Sometimes that bigger bully is the little small cracks in the grandiose ways that can only be spotted by the weak and the bullied.

My biggest concern right now, then, is đồ sộ not lapse into becoming a bully myself. This writing has been done with that goal.

If I accept the enneagram type 9 labeling, I wonder if I lượt thích đồ sộ rub it in the face of bullies more than thở I lượt thích đồ sộ be right. That is the conundrum, the personal bias I am living with. That is the problem, the little small cracks in my own grandiose way. Singshattering, Oskar Matzerath was a bully đồ sộ brittle glass, while I have been a bully đồ sộ brittle people.

This is why showing restraint is sánh much more powerful. It’s safe. It keeps you from going đồ sộ places where the lines are not drawn, where the borders are unclear, when your ethics can be compromised.

Sometimes a no is a future yes. Sometimes a yes is not showing restraint, and therefore a hidden no.

And a note đồ sộ self: sometimes one needs đồ sộ show restraint even in the explanations of things. We’re all bullying someone when we forget their place (and time).

We are reaching the triple digits! 92 days is practically 3 months, 3 months since I decided đồ sộ embark on this little “quest”.

I have been finding company. We talk virtually. But rather than thở captaining one lone ship, I find myself walking between multiple groups. It’s… kind of difficult đồ sộ keep up. And at the kết thúc of the day sometimes I feel utterly lonely, because there is almost no time.

One caveat about doing all of this online is that people really find out who you are, via social truyền thông media. Everything is there. And because of COVID-19, social truyền thông media becomes everything — your entire histories of interactions and geography and education become the central focus. Not your looks, not the way you present yourself, not the rumble in your voice, not the smell on your shoulders, not the dew drops on your visage. Not a momentary snapshot, but all of time, all at once, all that there is.

There is a lot of walking in Middle Earth. The world isn’t colonized by technology yet, sánh every sự kiện happens in between a ton of walking. Walking might have formed the major structure đồ sộ the story, as shown here. One of the major characters is named Strider, who turned out đồ sộ be of deep lineage. The wise Gandalf walked everywhere, while the faux-wise Saruman holed himself up in the tower of Orthanc and was gifted with an enchanting voice đồ sộ lead minds astray.

As the strict lockdown is finally being lifted, albeit slowly, in Hanoi, the entire thành phố is embracing variations of walking. Being “out” gives us life, as sensory deprivations and repetitions seem đồ sộ point đồ sộ the opposite direction. We are the ghosts that haunt our dwellings.

Yet as metaphorical as it may be, some “ghosts” fared better. COVID-19 changed habits forever, and many of the antisocial folk turned out đồ sộ thrive too well in this new normal. And for many of the high-paying jobs it has been indeed business as usual. I heard stories of a practicing lawyer in NYC who never had đồ sộ leave his downtown apartment. He felt no need đồ sộ, maintaining his pastime interests in anime, games, and books.

As of this moment, 1 in every 6000 Vietnamese citizens died from COVID. This pales in comparison đồ sộ the 1 in 500 in the United States, but it is still a chilling number. Many of those who died are poor and having very little social mobility. Many were parents, leaving behind a potential class of orphans growing up parents-less. It is hard đồ sộ think about the implications, especially when I am one of the blessed few, being sheltered and vaccinated and not having đồ sộ hustle.

Strangely enough, this statistic and incident where the statistic was brought up have left má thinking a lot more about my place in this thành phố, among these little communities. In one of my recent writing engagements I wrote a lot about myself, and đồ sộ think that this one post would be received by a couple thousands fresh minds made má extremely self-conscious. It is not sánh much that I fear backlash, or misjudgment, gossiping, or any sườn of misconstrued impressions of má as a person. It is that I wonder if I am ready in mind and attention đồ sộ detail đồ sộ embrace this kind of persona, with all its attachments.

As I find myself closer đồ sộ Saruman nowadays, being holed up and writing enchanting words, I long đồ sộ walk. Even when I sit down đồ sộ write and read and type and construct, I imagine myself walking, and I take the same deep breaths I have perused for my training and walking. In some strange way I am still walking, because while the mạng internet has made traveling redundant, our minds still have đồ sộ travel linearly. Book đồ sộ book. Person đồ sộ person. Line by line, and story by story. Perhaps the caution, then, is not đồ sộ get out of the house and walk, but đồ sộ shift attention đồ sộ places and things that require one’s attention đồ sộ grow better, in a sequence that befits the occasion, that befits efficiency.

All at once, but only one at a time.

Hội Những Người Từng Đi Tù là 1 trong mỗi facebook group thú vị nhất tôi mới nhất nhập cuộc mới đây, và có lẽ rằng chỉ tồn bên trên ở kiểu mẫu hình hài này độc nhất ở nước Việt Nam. Ngoài một group rộng lớn những người dân tò lần & hiếu kì & dò la tìm kiếm nội dung vui nhộn, với một trong những phần rất lớn những người dân thực sự từng, hoặc sẵn sàng lên đường tù. Điểm xuyết thêm vô là những thắc mắc bâng quơ của những người dân có tài năng lên đường tù vì thế những việc phạm pháp chúng ta rất có thể đã trải.

Tôi mong muốn với cùng một loại mặc định nhằm Review những nội dung này, và có lẽ rằng tất cả chúng ta nên nom vô social Facebook trước. Khi suy nghĩ về social Facebook và thành công xuất sắc của chính nó (tại sao ko nên yahoo360? Tại sao ko nên Myspace?) tất cả chúng ta rất có thể Để ý đến để ý rằng, không phải như với bất kì social nào là lên đường trước nó, những người dân nhập cuộc Facebook (và những social được Facebook mua sắm về, muốn tạo trở thành một “hệ sinh thái”) được khuyến nghị trình diện bạn dạng thân mật tối đa rất có thể. Thay vì thế một chiếc túng danh xa xôi kỳ lạ, người nhập cuộc Facebook nên nhằm thương hiệu thiệt, và điền vô những dù vấn đề như tháng ngày năm sinh, ngôi trường lớp, nam nữ và quan hoài nam nữ, ý kiến chủ yếu trị, môn thể thao quan hoài, những group bóng, những món ăn, địa điểm, những điểm từng tới lui, những điểm mong muốn tới lui, vân vân và vân vân. Trên Facebook, người nhập cuộc bị áp lực đè nén nên share nhiều vấn đề về phần mình nhất với thể–nhưng nó là những loại vấn đề tích đặc biệt, những trở thành tựu, thèm muốn, và những hình hình ảnh đẹp tuyệt vời nhất về cuộc sống bản thân.

Hội Những Người Từng Đi Tù lên đường ngược lại loại áp lực đè nén này. Một trong mỗi post thứ nhất khi tôi thấy khi click vô group ở thời gian của nội dung bài viết này, là 1 tờ giấy má tập trung – với tương đối đầy đủ thương hiệu chúng ta, quê quán, tháng ngày năm sinh của những người tội phạm. Anh tớ post lên nhằm dò la sự thông cảm, dò la những tiếng răn dạy, và một dạng share. Tôi suy nghĩ ko một góc nào là không giống bên trên Facebook rất có thể thể hiện những phần thiệt rộng lớn ở trên đây. Và vô một giây tôi chợt liên tưởng cho tới những hình ảnh chụp screen giấy má báo nhận học tập cho tới những ngôi trường ĐH top đầu bên trên trái đất, post lên vày những học viên cuối cấp cho 3 tràn kiêu hãnh và hy vọng–một hiện tượng lạ nữa nhưng mà có lẽ rằng tôi thấy nhiều ở nước Việt Nam rộng lớn bất kì nước nào là không giống. Có một sự như là nhau kì quái thân mật giấy má tập trung và giấy má nhập học–tất cả những người dân comment rất có thể thể hiện những tiếng khích lệ và gửi gắm kỳ vọng cho tới thưởng thức lên đường tù và tới trường, và không người nào thực sự hiểu thưởng thức ấy. Đó là những tiếng thưa lịch thiệp, vô thưởng vô trị, và những kiểu mẫu tag cho tới những người dân chúng ta, nhưng mà ngôi nhà post đều ko thể share thâm thúy nằm trong. Đó là những tiếng răn dạy, những tiếng khích lệ nỗ lực nhưng mà ngôi nhà post có lẽ rằng ko lúc nào cần thiết vấn đáp.

Vì sao Facebook lại thành công xuất sắc trong những lúc Myspace bị tiêu diệt đi? Vì sao việc share những vấn đề về phần mình tối đa rất có thể lại hấp dẫn những xã hội và xã hội con cái vẫn vượt lên mệt rũ rời những hình hình ảnh và tiếng động và văn bản vô bến bờ của Thời Đại Thông Tin này? Có lẽ đó là mẩu truyện ngược trứng và con kê — tất cả chúng ta chính thức bằng sự việc thèm muốn vấn đề, nghiện vấn đề, và khi vấn đề trở thành vượt lên vận chuyển, thừa mứa, áp bức tất cả chúng ta gửi quý phái dò la những loại vấn đề trong sáng và sống động rộng lớn, những vấn đề đó lại nhân rộng lớn lên và kích ứng sự thèm muốn, và tổn thất lên đường sự sống động và trong sáng. Alternative facts là một chiếc misnomer có lẽ chỉ mất chân thành và ý nghĩa vô thời đại này. Câu chất vấn cần thiết rộng lớn ở đó là khi mùng sương tan, tất cả chúng ta với vật gì với Facebook? Hơn cả vấn đề, tất cả chúng ta mong muốn vấn đề thực hiện nhiều cuộc sống đời thường cá thể, và tất cả chúng ta thực hiện nhiều cuộc sống đời thường cá thể bằng phương pháp dẫn đến những vòng lặp vấn đề mang lại nụ cười và động lực. Chúng tớ mong muốn nom vô những idol, những người dân phổ biến, những thành viên xuất bọn chúng và thành công, nhằm dò la sự tương đương, nhằm xây đắp đi ra những sự tương đương. Có lẽ bản thân rất có thể thực hiện được việc này. Mình mong muốn trở nên cô ấy/ anh ấy/ chúng ta ấy. Và Facebook là không khí canh ty tất cả chúng ta vượt lên từng rào cản không khí và thời hạn, nhằm nhìn thấy những sự tương đương này. Facebook là ngôi trường tích điện kích ứng những sự làm theo. Và nước Việt Nam, giang sơn luôn luôn lọt vào trong TOP 10 số người tiêu dùng Facebook, nuôi nấng, tôn vinh, và nghiện ngập sự làm theo.

Trong giờ Việt khi mong muốn fake ai cơ đi ra thực hiện kiểu mẫu cho việc làm theo, tất cả chúng ta dùng cụm kể từ “làm gương”. Tôi đặc biệt quí cụm kể từ này, vì thế nó hàm ý rằng khi tất cả chúng ta nhập cuộc vô sự làm theo, khi tất cả chúng ta lấy ai đi ra thực hiện chuẩn chỉnh mực, thực hiện kiểu mẫu, tất cả chúng ta đang được trông thấy chủ yếu bản thân, tất cả chúng ta nên với ý niệm làm theo vẹn toàn nó xì đúc. Quý khách hàng sẽ không còn nhìn thấy “làm gương” trong những ngữ điệu không giống. Động kể từ ‘mirror’ hòn đảo ngược đối tượng người dùng và đơn vị của ‘làm gương’. Nhưng tôi cũng tiếp tục không mờ bổng về hàm ý sâu sắc xa xôi của hiện tượng lạ ngữ điệu này. Tôi chỉ mong muốn lấy nó nhằm liên tưởng cho tới những sự băt chước thụ động, những kiến thiết nhằm xây đắp sự trở nên tân tiến, những mong ước “sánh vai với cường quốc năm châu” ko cho tới bến bờ. Tôi suy nghĩ cho tới những cụm kể từ sống động như “học gạo” và “học vẹt” nhưng mà có lẽ rằng vẫn hạ thấp vai trò của yếu tố. Tôi ghi nhớ cho tới Philip Short trích dẫn Pierre Lamant phàn nàn về người Khmer:

“Trong giờ Khmer, kể từ “học”–riensouth–cấu trở thành kể từ nhị kể từ rien, Tức là học tập nằm trong lòng, và south, Tức là sutra hoặc kinh Phật. riensouth vì vậy vậy đem nghĩa học tập nằm trong lòng và tái diễn. Vậy lòng tin phê bình ở đâu? Sự phân tách, tổ hợp nằm tại đâu? … Nền thẩm mỹ và nghệ thuật của Campuchia là tuyệt diệu, và văn học tập Campuchia đa dạng và đầy đủ. Vì vậy việc thiếu thốn những năng lượng phê bình ko Tức là người Khmer thiếu thốn tài năng hay là không đầy đủ tầm, tuy nhiên ở một vài ba mảng chúng ta bị số lượng giới hạn.”

lược dịch kể từ Pol Pot: The History of a Nightmare, trang 34 của Philip Short

Để tách lên đường vô kiểu mẫu hũ nút Sapir-Whorf và đồng bọn, tôi cũng chỉ mong muốn giới hạn ở thắc mắc này: Những kể từ ngữ, định nghĩa nào là và đã được gửi hóa và “làm gương” kể từ phương Tây kiểu mẫu mực và tổn thất lên đường chân thành và ý nghĩa hoặc đem những hàm ý thực hiện giới hạn việc gọi hiểu của đái ngoài trái đất Facebook Việt Nam?

Foucault tế bào mô tả định nghĩa kỷ lực (discipline power) là 1 dạng quyền lực tối cao mang ý nghĩa tích đặc biệt, nó tái mét xây đắp những thèm muốn và quan hoài theo gót một mặc định hành vi chắc chắn, và kỷ lực rất có thể được nhìn thấy trong những tổ chức triển khai như ngôi nhà tù, ngôi trường học tập, cơ sở y tế, và những xí nghiệp sản xuất. Tại trên đây, kỷ lực được đẩy cho tới những cá thể qua chuyện những quy tắc, lệ luật, giám sát, những bài bác đánh giá, và những sự trấn áp. Có lẽ vô Thời Đại Thông Tin, khi Facebook rung rinh phần rộng lớn thời hạn của những phân tử nhân sinh sống trong những khu đô thị, kỷ lực được khuếch giã và vạc giã vượt lên đi ra cả những tổ chức triển khai với những quy tắc, giám sát, đánh giá, và trấn áp của riêng rẽ bọn chúng. Kỷ lực trở nên một loại công rõ ràng hiện nay quyền lực tối cao cá thể, và vô quy trình kỷ lực thực hiện tối ưu hóa những sinh hoạt của tổ chức triển khai, nó thực hiện lờ lững lên đường những sinh hoạt của những thành viên ở ngoài tổ chức triển khai.

Là một người với Xu thế lên đường ngược với tổ chức triển khai và đi đi lại lại trong số những tổ chức triển khai, tôi cũng do dự về những loại kỷ lực vẫn trải qua cuộc sống tôi. Luôn được Review là kẻ thiếu thốn kỷ luật và nhanh chóng sờn lòng, tôi tự động chất vấn côn trùng quan hoài với Hội Những Người Từng Đi Tù của bạn dạng thân mật với nên là 1 sự quan hoài chân chủ yếu cho tới những cá thể lên đường tù, việc làm lên đường tù, cấu trở thành hệ ngược lên đường tù, hoặc nó chỉ là 1 thao diễn ngôn nhằm tôi và ngót nghét ngay sát 250 ngàn member của hội đương đầu với những loại kỷ lực vô hình dung và tràn quá kể từ những đái xã hội và xã hội không giống, những ngôi nhà tù nhưng mà ko nên ngôi nhà tù ở đâu đó xung quanh trên đây.

From 2009 đồ sộ 2012 I was among the trăng tròn ish or sánh kids accepted đồ sộ the Singaporean A*STAR programme đồ sộ study in the prestigious Anglo-Chinese School (Independent). I seldom identify myself on this page beyond the light aphorisms, but on digging back đồ sộ the people whose writing opened my eyes (then again, at 16-17 years of age one is very easily impressed, I suppose), I found this short paper, which was written by one of the teachers formerly from my school.

Tragically ACS(I) has managed đồ sộ become a long temporary halt đồ sộ my intellectual growth, by the time I entered the school as a student the supposed author of the paper had already departed from the school (to the great chagrin of many students and teachers alike, it seems), and there was the feeling that without getting outside help it was very difficult đồ sộ navigate the school workload and my own personal growth. This was evident by the time I embarked on preparing my application đồ sộ college–I had đồ sộ really exhaust my connections đồ sộ friends from Vietnam đồ sộ actually establish a practical course of action and find myself some good second opinions. Certainly I tự not blame the school, but at the same time it was very intolerant of dreamier independent thinking types that not following the predetermined course (for overseas students on scholarships) meant certain ostracization.

Today I clip this small part that discuss the case study that was ACS(I), because it seemed interesting. I have always had the opinion that every school is a mini-society that reflects our real one, and the more successfully a school presents itself as a vibrant and real mini-society the better chances of its students at future education and professional growth.

Over the next few days I will work on some translations of the author’s writings, but let’s enjoy ourselves with this one first:

Short Case Study: Anglo-Chinese School (Independent), Singapore

This case study was first presented in greater detail (with the school pseudonymously named as ‘Faithlight Independent’) as part of a larger study on teacher development in Singapore Schools (Chew, 1999). The Anglo-Chinese School in Singapore is an institution dating back đồ sộ 1886. Its current incarnation was found in that larger study đồ sộ provide good developmental opportunities for teachers and đồ sộ provide an environment conducive đồ sộ positive teacher development. A brief summary of the larger study is presented here.

The School has a strong sense of tradition and history. Founded by Methodist missionaries, it has over the years developed a reputation for producing alumni who are fiercely loyal, creative, independent, and willing đồ sộ serve. As a national institution, it has educated government ministers and senior civil servants, leaders in the police and armed forces, educators, church leaders, sportsmen and scholars of all kinds. The alumni sườn the largest organisation of the kind in Singapore, and they have a strong sense of common identity.

The school is also well provided for. Facilities are ample and the curriculum is broad. Its staff:students ratio is approximately 1:13. Numerous links đồ sộ overseas organisations have established its reputation at an international level, it has alumni branches in the US, UK, Canada and other countries. Its board of management and board of governors comprise well-connected alumni who can Call upon external tư vấn in many ways.

The guiding principles and moral values of the school are inculcated through daily devotional talks and other religious services; these principles and values are those of the Methodist founders and encourage a broad sense of vision, excellence in work, personal integrity, faith in God, and service đồ sộ society (among others).

Staff induction and socialisation proceeds along appropriate lines; new teachers are inducted through technical and vocational briefings, but are also inducted informally by existing staff. Since the school milieu is a complex one, with complex interactions between inter-related processes and personnel, a new teacher is normally mentored by more experienced teachers. There is much informal interaction over meals and in other social contexts.

The average teacher is given a wide range of opportunities đồ sộ prove himself. Over a period of 2-3 years, most teachers will have been offered a range of tasks not only in academic areas, but in extra-curricular areas, pastoral care, and school committees dealing with special events and programmes. Recognition is granted in many ways.

Staffs who stay on for several years feel a sense of family: teachers here show a strong professional basis behind personal interactions and a strong personal basis behind professional interactions. The negative side is that those who leave after many years of service may be bitter or feel they have outlived their usefulness.

Internal staff surveys showed that most teachers in the school are very satisfied with their working conditions. However, a few are simply overwhelmed by the complexity of the school environment. Since sánh much of the system operates on an informal level as well as a formal one, those who by nature are less socially adept may find themselves unable đồ sộ take advantage of the informal opportunities for collegiate tư vấn.

Over the years, the school has built up a large and effective talent pool as this system tends đồ sộ favour teachers who have a capacity đồ sộ cope with change and development on several simultaneous fronts. These teachers also generally possess a sense of pride in the school and a sense of mission which goes beyond the purely vocational.

At the same time, it is this acculturation which makes a teacher more likely đồ sộ be promotable within the school. This is a sườn of reward for successful socialisation which benefits the school: only teachers who fit in well (in whatever way they can) will gain positions which enable them đồ sộ socialise others. The eventual outcome is a remarkably homogeneous school culture propagated by a remarkably heterogeneous group of people.

In general, the majority of teachers in the school (55.4%) attributed their positive feelings for the school, and their work in the school, đồ sộ the values and virtues they perceived as part of the ‘spiritual philosophy’ of the school. One could infer from this taht the synergy between personal values and the school’s philosophy leads đồ sộ a better work environment and a more positive attitude–and thence that the degree of this ‘coupling’ should in part determine the effectiveness of teacher development.

Teachers also attributed their positive feelings đồ sộ their colleagues (37.8%). This provides further tư vấn for the idea that one important element of effective teacher development is the collegiate environment.

This has a couple interesting points – one being that the mô tả tìm kiếm of the school accounts for things that can only be qualitatively asserted – social cohesion, spiritual personal growth, and interactions in various nonprofessional settings. The other one is the conclusive observation that the school so-called culture led đồ sộ homogenization. I believe back in the day I had reacted sánh strongly đồ sộ such homogenization that I had become extremely against applying đồ sộ US Universities and Colleges where there was a known larger Vietnamese student body toàn thân. This was actually a self-limiting insight on my part, because homogenization was barely prevalent.

Homogenization is also something that has been troubling my own work environment greatly. Note đồ sộ self: always look đồ sộ establish mechanisms and checks and balances đồ sộ maintain a work culture that is open đồ sộ idea and idea contention.

An odd line of thought, however. I wonder if it is in the mainland Asian (or point your fingers đồ sộ Confucius if need be) ways đồ sộ always work in terms of favoritism and good feelings, and not open debate of any meaningful sort.

Definition: A Startup is a business entity with the aspiration/ potential of becoming a monopoly in the market it competes.

Why tự I go with this definition? Because it weeds out the majority of modern fledging businesses that wants đồ sộ market itself as a startup, yet aren’t. If you’re a new restaurant in town, there is little you can tự in becoming the only restaurant serving all the customers: it is not cost-efficient đồ sộ tự sánh, in fact you have very little incentive đồ sộ become a start-up of any sort. If you are Theranos, you are only promising yourself (and people) this monopoly-like technology, but ultimately you don’t have the technology and therefore you are anti-startup.

I don’t lượt thích Bill Aulet’s definition in his Disciplined Entrepreneurship book — that a start-up must be scalable. Certainly, but that immediately narrows the conception of a start-up towards very technology/ soft-ware oriented paths. I believe a monopoly aspiring business needs đồ sộ introduce some newness, and something should be copied over and over (so that the founders can profit somewhat from the scaling) but I tự not think going all giddy on the zero-cost copying, as in software, is a sustainable idea. A monopoly captures your attention immediately. Everybody has scale at some point.

Take netflix. It is a streaming service. It is not a monopoly, but it will always aspire đồ sộ be one– by differentiating itself, creating nội dung and culture surrounding its conception. It may not be the first streaming service, but it certainly looks lượt thích the last streaming service. Facebook is the last social network ever (otherwise it dies, but we don’t know much about that, and we don’t know that much about the future). Tesla is a siêu xe company among siêu xe companies, but it also looks lượt thích the last network of electric, eco-friendly transportation.

I suppose this is where I and my business partners differ in opinion. We all want đồ sộ get comfortably rich doing this fitness business, but while I seek the leap đồ sộ a definitive start-up, my partners see themselves as already working for one.

Back in my student days, before all the traveling đồ sộ great cities, I walked a lot. Our house was a location that was in virtual proximity đồ sộ most of the best schools (and hence also the test prep and tuition center ecosystem that feeds off the students from these schools). I enjoyed the physical torture of it, because there was also always some kind of new sensation, and the rush of endorphins that came after that long walk, and the variegated thoughts and streams of consciousness that run rẩy with them. I still recall how I would often be kinda late đồ sộ a geometry class in a certain Old Quarter street, only đồ sộ find myself giving a phác họa on the Black board of the best solution đồ sộ the ongoing problem 15-20 minutes later. Thank the endorphin rush, or the brief respite from the uninspiring stresses of homework.

Thoughts that sườn into knowledge, but not in a great structural way. Yes, I am a spontaneous thinker. But yes, I also have a deep appreciation for large systems and structures. I just don’t think that đồ sộ work and operate within the confines of said large systems and structures one needs đồ sộ grasp the systems’ entireties. I think my mode of thinking has always been đồ sộ play on a theme, đồ sộ find small instances of revelation, of credulous, almost spiritual breakthrough/ certainty that shine on the entire system.

So I find that somehow walking is the perfect metaphor đồ sộ thinking about systems. Here you have an entire vibrant thành phố with her interconnected peoples and sites and various places and things with their various functions. Yet with all your time and resources, you can only travel from A, đồ sộ B, sequentially, and not without opportunity cost. And yet the undertaking gives you more than thở A and B and everything in between. The people you meet on that route, they come with information, with their own interconnectedness, ready đồ sộ be open or closed and accessed and dismissed, by you, the walking person.

So this is kind of my walk, when I talk and think about personal/ fitness/ powerlifting coaching. I have goals, and we have a bunch of collective goals, and we try đồ sộ hit them as a group, but in the midst of hitting these goals,

we are liberated from the goals.

I cannot stress this enough.

This is not the escapism of finding how toxic competition (any sort of competition, contention, violence, etc.) is and deciding đồ sộ not engage in them.

This is the process-orientation that everyone needs. Trusting the process, living the process, and thereby enriching our lives with the process. Routines that give light đồ sộ true freedom, because from these routines magically we can induce changes, visual, virtual changes đồ sộ our physical bodies, and our mental state.

This is the working taoism of the realist man trying đồ sộ operate in this realistic world, with societies and economies that are still functional, productive, and interesting and colorful.

There is no zen in isolation. There is everything in walking.

But thinking back about walking today I also realized some crucial things. That somehow I felt happier, I was performing, and I was acing whatever I took on, back in the day. My life was chaotic, yet balanced, because the chaos back then informed and enriched the balance, and the things that will always require balance were kept relatively simple, and they let má wander off, let má walk and be in touch with the thành phố. Change was happening constantly, but also in a very weird way, with a pacing beat.

There was no other way I could be mulling on the poverty of the cities, being spoonfed with all the best resources. There was no other way I could keep my mind fresh. There was no other way I could take things in, as a young and excitable kid, and really calmed my breaths and mind through it all.

I ought đồ sộ walk more. I have been walking a bit more. I purchased shoes, I went on hikes (reluctantly) because of the blessing of a new companion in my life. I put away single-lace bags, stuffy, draggy backpacks that could hinder my walk.

I should just start. Start walking. Start writing this blog post. Start starting.

So recently I went on a LSD trip, and it was quite an experience. The most impressive moment was the realization that I was deeply self-aware that I was becoming a lot more sympathetic and conscious of others’ feelings. The second most impressive moment was má trying đồ sộ sườn up an opinion and verbalize it, while some 4-5 hours into the ingestion, and finding myself being painfully aware that I was uttering nonsense and trivialities, and nothing coherent came out of my mouth. This was difficult, and challenging, and I realize that the moment I was lighting up on some concept, the very thought took má on a deeper trip, of dashing realizations, but altogether unrecorded and impossible đồ sộ realize. Maybe the self-awareness was hinging on the very political correctness of it, maybe the very person I was conversing with was someone whom I was very careful not wanting đồ sộ hurt–but I felt weak, and sad, and awkward, and helpless.

As I am coming back from the experience, I muse on words, and writing.

Written word has been something very important đồ sộ má. We have a complicated relationship. From a very young age I learned đồ sộ read and I became a strongly avid reader, and the world felt powerful and different. And yet there were moments where words failed má, moments where words and stories and descriptions took má đồ sộ a place of nonverbal truths, the signifiers, the signposts, the helplessness in realizing that I might be understood and thought of differently by the hordes of readers without the same experience as mine. With studies in Taoism I learned đồ sộ deny the necessity of words. I was a pessimist, a naysayer, and somewhat of a spiritual troll. I hated words, for I was (and is and will be) a lover of truth, and I found desperation and hopelessness as I combed through the world of words, where people use concepts đồ sộ manipulate and rally and empower and weaken others. And sánh for 2 long years I read nothing, and I renounced all of my fascination with the written word. Novels, nonfiction, essays, anything with substantial thought, any abstraction. To replace the void, I took on studies of the mind, I accepted alternative knowledge – transcendental meditation, spiritual horticulture, prayer, and lifting weights–the latter being an extreme medium for má đồ sộ find connection đồ sộ my body toàn thân.

In 2018 I began my journey back đồ sộ the real world. Like getting back from a LSD trip, I began đồ sộ embrace the need đồ sộ take on real-life responsibilities. What urged the change? I am not too sure. Perhaps it was the realization that I would not survive on my own ideals. Perhaps it was the pain in being labeled a cultist by neighbors and my very own family–that I needed đồ sộ show people my own reason for being. Perhaps it was the recognition of tradition and humanity and that there has been a deep, long history of ancestors who truly fought for my current time on Earth. Perhaps it was love, or the death and dearth of it. Perhaps it was the disillusionment in realizing that the very folks who were deeply pursuing these alternative charting of spiritual history via meditation were a disorganized, incoherent, and not-held-to-standards-shown-in-the-sciences bunch.

I might not have done very well in mathematics, as a students, due đồ sộ personal, intrapersonal, and interpersonal reasons, but I understood and embraced its magic. I have surveyed the history of science đồ sộ an extent. And đồ sộ má these fruits of civilization were equally if not more magical than thở the I Ching or the Bhagavad Gita. This is an odd comparison, but it serves đồ sộ highlight my point: that I was done with confusion, and I want đồ sộ create real things, and hence I wanted đồ sộ journey back đồ sộ the real world.

And sánh back too was the written word. I became a curator of sorts- of book lists, ideas, readings, filters for má đồ sộ recapture this changing world and the society that rides on its environment. I read and find reads from the true creators–the people with a modus operandi, a purpose, a reason of being in this world. I looked at the mind repositories of startup founders, designers, legislators, lawyers, investors, science students and teachers, and theorists. And on and on. And the more I dug the more I found how much of our world was still inspired by magic and fantasy and imagination. And I became at ease.

Because no matter how spiritual we are, the future isn’t a return đồ sộ the agrarian, voodoo-magic ways. It must be synthesis – between the fruits of science and spiritual sense, between carrying nations of people with deep customs and cultures and belief systems into a productive and coherent coexistence and advancing the frontiers of knowledge.

I really don’t know. But I think I know, in a deeper sense, where I am, and where we are headed.

I am no prophet. But prophets are too passive for my taste anyway. Let’s tự meaningful things, in good taste.

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