ways Zitate

I love the stuff and material of writing: words. The games you can play with them. The rhythm and lyricism in a good passage of writing. The power of a simple sentence. I also love the paradoxical bind of writing as both freedom and constraint. You start creating characters and scenes out of thin air. But if you do it well enough, that freedom constricts, because your characters are no longer

inside you. They become their own people, agents on the page who need to act and think and feel in ways true to who they are…

To State Department employees: "Yours is not an easy task nor one which is much appreciated. You don't ask much of your fellow citizens, and if any of you are so inexperienced that you ever do, you will receive very little. Certainly not much in the form of material recompense; certainly not much in the form of appreciation for your work, because you are dealing with matters which, though they

affect life of every citizen of this country intimately, do it in ways which it is not easy for every citizen to understand. And so you are dealing in a field which I called the other day a field of 'alien knowledge,' which seems strange to many of your fellow citizens … We have a tradition in this country of skepticism about government, of looking at it very carefully, of seeing whether our

public servants can take it. That isn't always comfortable, but, on the whole, it is good. Any time when there are governments in the world which are crushing the liberties of their citizens, it is good that in this great country people look with some skepticism upon government as such. That is one of our traditions … "

In June of 1964 the research group and academic program moved to Penn bringing with it most of the faculty, students, and research projects. Our activities flourished in the very supportive environment that Penn and Wharton provided. The wide variety of faculty members that we were able to involve in our activities significantly enhanced our capabilities. By the mid-1960s I had become

uncomfortable with the direction, or rather, the lack of direction, of professional Operations Research. I had four major complaints.
First, it had become addicted to its mathematical tools and had lost sight of the problems of management. As a result it was looking for problems to which to apply its tools rather than looking for tools that were suitable for solving the changing problems of

management. Second, it failed to take into account the fact that problems are abstractions extracted from reality by analysis. Reality consists of systems of problems, problems that are strongly interactive, messes. I believed that we had to develop ways of dealing with these systems of problems as wholes. Third, Operations Research had become a discipline and had lost its commitment to

interdisciplinarity. Most of it was being carried out by professionals who had been trained in the subject, its mathematical techniques. There was little interaction with the other sciences professions and humanities. Finally, Operations Research was ignoring the developments in systems thinking — the methodology, concepts, and theories being developed by systems thinkers.

An organization's mission statement (1) should contain its reasons for existence and its most general aspirations, its ideals. (2) It should identify in very general terms the way(s) by which the organization will pursue its ideals, that is, the business it wants to be in. (3) It should formulate the ways by which it will attempt to serve each of its stakeholder groups. (4) It should meet the

preceding requirements in a way that is exciting and challenging to all its stakeholders. Finally, (5) it should establish the uniqueness of the organization.

The presence of the kings of Islam is a great blessing from Allah… You should know that the country of Hindustan is a large land. In olden days, the kings of Islam had struggled hard and for long in order to conquer this foreign country. They could do it only in several turns…
Every (Muslim) king got mosques erected in his territory, and created madrasas. Muslims of Arabia and Ajam

(non-Arab Muslim lands) migrated from their own lands and arrived in these territories. They became agents for the publicity and spread of Islam here. Uptil now their descendants are firm in the ways of Islam…Among the non-Muslim communities, one is that of the Marhatah (Maratha). They have a chief. For some time past, this community has been raising its head, and has become influential all over

Hindustan…
…It is easy to defeat the Marhatah community, provided the ghãzîs of Islam gird up their loins and show courage…
In the countryside between Delhi and Agra, the Jat community used to till the land. In the reign of Shahjahan, this community had been ordered not to ride on horses, or keep muskets with them, or build fortresses for themselves. The kings that came later became

careless, and this community has used the opportunity for building many forts, and collecting muskets…
In the reign of Muhammad Shah, the impudence of this community crossed all limits. And Surajmal, the cousin of Churaman, became its leader. He took to rebellion. Therefore, the city of Bayana which was an ancient seat of Islam, and where the Ulama and the Sufis had lived for seven hundred

years, has been occupied by force and terror, and Muslims have been turned out of it with humiliation and hurt…
…Whatever influence and prestige is left with the kingship at present, is wielded by the Hindus. For no one except them is there in the ranks of managers and officials. Their houses are full of wealth of all varieties. Muslims live in a state of utter poverty and deprivation. The

story is long and cannot be summarised. What I mean to say is that the country of Hindustan has passed under the power of non-Muslims. In this age, except your majesty, there is no other king who is powerful and great, who can defeat the enemies, and who is farsighted and experienced in war. It is your majesty’s bounden duty (farz-i-ain) to invade Hindustan, to destroy the power of the

Marhatahs, and to free the down-and-out Muslims from the clutches of non-Muslims. Allah forbid, if the power of the infidels remains in its present position, Muslims will renounce Islam and not even a brief period will pass before Muslims become such a community as will no more know how to distinguish between Islam and non-Islam. This will be a great tragedy. Due to the grace of Allah, no one

except your majesty has the capacity for preventing this tragedy from taking place.
We who are the servants of Allah and who recognise the Prophet as our saviour, appeal to you in the name of Allah that you should turn your holy attention to this direction and face the enemies, so that a great merit is added to the roll of your deeds in the house of Allah, and your name is included in the list

of mujãhidîn fi Sabîlallah (warriors in the service of Allah). May you acquire plunder beyond measure, and may the Muslims be freed from the stranglehold of the infidels. I seek refuge in Allah when I say that you should not act like Nadir Shah who oppressed and suppressed the Muslims, and went away leaving the Marhatahs and the Jats whole and prosperous.
The enemies have become more

powerful after Nadir Shah, the army of Islam has disintegrated, and the empire of Delhi has become childrens’ play. Allah forbid, if the infidels continue as at present, and Muslims get (further) weakened, the very name of Islam will get wiped out.
…When your fearsome army reaches a place where Muslims and non-Muslims live together, your administrators must take particular care. They must

be instructed that those weak Muslims who live in the countryside should be taken to towns and cities. Next, some such administrators should be appointed in towns and cities as would see to it that the properties of Muslims are not plundered, and the honour of no Muslim is compromised.