A Mind Always Employed Quotes

Hope has a cost. Hope is not comfortable or easy. Hope requires personal risk. It is not about the right attitude. Hope is not about peace of mind. Hope is action. Hope is doing something. The more futile, the more useless, the more irrelevant and incomprehensible an act of rebellion is, the vaster and more potent hope becomes. Hope never makes sense. Hope is weak, unorganized and absurd. Hope, which is always nonviolent, exposes in its powerlessness, the lies, fraud and coercion employed by the state. Hope knows that an injustice visited on our neighbor is an injustice visited on all of us. Hope posits that people are drawn to the good by the good. This is the secret of hope's power. Hope demands for others what we demand for ourselves. Hope does not separate us from them. Hope sees in our enemy our own face.

There was always a dim chance that the job could lead to employment on a real magazine, which might be fun; besides, college had taught her that the purpose of a liberal-arts education was not to train but to free the mind. It didn't matter what you did for a living; the important thing was the kind of person you were.

The object most interesting to me for the residue of my life, will be to see you both developing daily those principles of virtue and goodness which will make you valuable to others and happy in yourselves, and acquiring those talents and that degree of science which will guard you at all times against ennui, the most dangerous poison of life. A mind always employed is always happy. This is the true secret, the grand recipe for felicity....In a world which furnishes so many employments which are useful, and so many which are amusing, it is our own fault if we ever know what ennui is...

The use of reading, Gibbon says somewhere, is to aid us in thinking. I have always disagreed with Gibbon over that; he may have used literature to help him think, but for me, often, and for most of the human race I reckon (since I have no reason to think myself unique) books can be a mind-stupefying drug, employed to banish thought, not to invoke it. When I am unhappy I can sink into a novel as into unconsciousness. Blessed War and Peace, thrice blessed Mansfield Park; how many potential suicides have their pages distracted and soothed and entertained past the danger point?

Carefree Scamps are unconventional to the extreme but they get better results, and frequently their employers, who were often in two minds about offering them the position in the first place, eventually realise they’ve found a diamond, yet not only are they unsure how to handle them, they can seldom work out how specifically they accomplish their objectives because in one way or another they’re always rocking the bloody boat. The Carefree Scamp takes quite a bit of ‘managing

Frederick consistently used his central position to concentrate against one fraction of the enemy, and he always employed tactics of indirect approach. Thereby he gained many victories. But his tactical indirect approach was geometrical rather than psychological-unprepared by the subtler forms of surprise favoured by Scipio-and for all their executive skill, these manoeuvres were narrow. The opponent might be unable to meet the following blow, owing to the inflexibility of his mind or his formations, but the blow itself did not fall unexpectedly.

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

The unity of government which constitutes you one people is also now dear to you. It is justly so, for it is a main pillar in the edifice of your real independence, the support of your tranquility at home, your peace abroad; of your safety; of your prosperity; of that very liberty which you so highly prize. But as it is easy to foresee that, from different causes and from different quarters, much pains will be taken, many artifices employed to weaken in your minds the conviction of this truth; as this is the point in your political fortress against which the batteries of internal and external enemies will be most constantly and actively (though often covertly and insidiously) directed, it is of infinite moment that you should properly estimate the immense value of your national union to your collective and individual happiness; that you should cherish a cordial, habitual, and immovable attachment to it; accustoming yourselves to think and speak of it as of the palladium of your political safety and prosperity; watching for its preservation with jealous anxiety; discountenancing whatever may suggest even a suspicion that it can in any event be abandoned; and indignantly frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble the sacred ties which now link together the various parts. For this you have every inducement of sympathy and interest. Citizens, by birth or choice, of a common country, that country has a right to concentrate your affections. The name of American, which belongs to you in your national capacity, must always exalt the just pride of patriotism more than any appellation derived from local discriminations. With slight shades of difference, you have the same religion, manners, habits, and political principles. You have in a common cause fought and triumphed together; the independence and liberty you possess are the work of joint counsels, and joint efforts of common dangers, sufferings, and successes. But these considerations, however powerfully they address themselves to your sensibility, are greatly outweighed by those which apply more immediately to your interest. Here every portion of our country finds the most commanding motives for carefully guarding and preserving the union of the whole.

Solitude is dangerous to reason, without being favourable to virtue: pleasures of some sort are necessary to the intellectual as to the corporeal health; and those who resist gaiety, will be likely for the most part to fall a sacrifice to appetite; for the solicitations of sense are always at hand, and a dram to a vacant and solitary person is a speedy and seducing relief. Remember that the solitary mind is certainly luxurious, probably superstitious, and possibly mad: the mind stagnates for want of employment, grows morbid, and is extinguished like a candle in foul air.

Hope does not mean that our protests will suddenly awaken the dead consciences, the atrophied souls, of the plutocrats running Halliburton, Goldman Sachs, Exxon Mobil or the government. Hope does not mean we will reform Wall Street swindlers and speculators. Hope does not mean that the nation’s ministers and rabbis, who know the words of the great Hebrew prophets, will leave their houses of worship to practice the religious beliefs they preach. Most clerics like fine, abstract words about justice and full collection plates, but know little of real hope. Hope knows that unless we physically defy government control we are complicit in the violence of the state. All who resist keep hope alive. All who succumb to fear, despair and apathy become enemies of hope. Hope has a cost. Hope is not comfortable or easy. Hope requires personal risk. Hope does not come with the right attitude. Hope is not about peace of mind. Hope is an action. Hope is doing something. Hope, which is always nonviolent, exposes in its powerlessness the lies, fraud and coercion employed by the state. Hope does not believe in force. Hope knows that an injustice visited on our neighbor is an injustice visited on us all. Hope sees in our enemy our own face. Hope is not for the practical and the sophisticated, the cynics and the complacent, the defeated and the fearful. Hope is what the corporate state, which saturates our airwaves with lies, seeks to obliterate. Hope is what our corporate overlords are determined to crush. Be afraid, they tell us. Surrender your liberties to us so we can make the world safe from terror. Don’t resist. Embrace the alienation of our cheerful conformity. Buy our products. Without them you are worthless. Become our brands. Do not look up from your electronic hallucinations to think. No. Above all do not think. Obey. The powerful do not understand hope. Hope is not part of their vocabulary. They speak in the cold, dead words of national security, global markets, electoral strategy, staying on message, image and money. Those addicted to power, blinded by self-exaltation, cannot decipher the words of hope any more than most of us can decipher hieroglyphics. Hope to Wall Street bankers and politicians, to the masters of war and commerce, is not practical. It is gibberish. It means nothing. I cannot promise you fine weather or an easy time. I cannot pretend that being handcuffed is pleasant. If we resist and carry out acts, no matter how small, of open defiance, hope will not be extinguished. Any act of rebellion, any physical defiance of those who make war, of those who perpetuate corporate greed and are responsible for state crimes, anything that seeks to draw the good to the good, nourishes our souls and holds out the possibility that we can touch and transform the souls of others. Hope affirms that which we must affirm. And every act that imparts hope is a victory in itself.

Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.

The poet discovers that what men value as substances have a higher value as symbols; that Nature is the immense shadow of man. A man's action is only a picture-book of his creed. He does after what he believes. Your condition, your employment, is the fable of you. The world is thoroughly anthropomorphized, as if it had passed through the body and mind of man, and taken his mould and form. Indeed, good poetry is always personification, and heightens every species of force in nature by giving it a human volition. We are advertised that there is nothing to which man is not related; that everything is convertible into every other. The staff in his hand is the radius vector of the sun. The chemistry of this is the chemistry of that. Whatever one act we do, whatever one thing we learn, we are doing and learning all things,—marching in the direction of universal power. Every healthy mind is a true Alexander or Sesostris, building a universal monarchy.

was to prepare more land, for I had now seed enough to sow above an acre of ground. Before I did this, I had a week's work at least to make me a spade, which, when it was done, was but a sorry one indeed, and very heavy, and required double labour to work with it. However, I got through that, and sowed my seed in two large flat pieces of ground, as near my house as I could find them to my mind, and fenced them in with a good hedge, the stakes of which were all cut off that wood which I had set before, and knew it would grow; so that, in a year's time, I knew I should have a quick or living hedge, that would want but little repair. This work did not take me up less than three months, because a great part of that time was the wet season, when I could not go abroad. Within-doors, that is when it rained and I could not go out, I found employment in the following occupations - always observing, that all the while I was at work I diverted myself with talking to my parrot, and teaching him to speak; and I quickly taught him to know his own name, and at last to speak it out pretty loud, “Poll,” which was the first word I ever heard spoken in the island by any mouth but my own. This, therefore, was not my work, but an assistance to my work; for now, as I said, I had a great employment upon my hands, as follows: I had long studied to make, by some means or other, some earthen vessels, which, indeed, I wanted sorely, but knew not where to come at them. However, considering the heat of the climate, I did not doubt but if I could find out any clay, I might make some pots that might, being dried in the sun, be hard enough and strong enough to bear handling, and to hold anything that was dry, and required to be kept so; and as this was necessary in the preparing corn, meal, &c., which was the thing I was doing, I resolved

For a man must have intelligence of universals, and be able to proceed from the many particulars of sense to one conception of reason;--this is the recollection of those things which our soul once saw while following God--when regardless of that which we now call being she raised her head up towards the true being. And therefore the mind of the philosopher alone has wings; and this is just, for he is always, according to the measure of his abilities, clinging in recollection to those things in which God abides, and in beholding which He is what He is. And he who employs aright these memories is ever being initiated into perfect mysteries and alone becomes truly perfect. But, as he forgets earthly interests and is rapt in the divine, the vulgar deem him mad, and rebuke him; they do not see that he is inspired.

I have always loved quitting jobs. Whether because the job itself was repugnant or the people working at it with me, I have always held my right to quit my job as one of my most sacred privileges. An entire ritual surrounds this shedding of employment. First, there is the glorious moment when, after the unpleasantness of my position and my general unhappiness become overwhelmingly apparent to me, I say to myself (and I quote), “Fuck this. I don’t have to take this shit anymore. They think they can make me do what they want, but I’m out of here.” Ah, there it is, the almost orgasmic release I feel when I first make the profane declaration to myself, the feeling of reclaimed power coursing invisibly through me. But not just that: this singular moment, this coveted private knowledge is formed into a golden kernel and popped into existence again in my mind as a reaction to every unfortunate work-related moment I’m forced to endure before I make my destined departure. It’s such a glorious thing, the harboring of this secret knowledge, that in itself it has kept me at many a job even longer than I had originally intended, because just knowing that I would soon be free was the most effective of panaceas. So much so that there were times when even though it was impossible for me to quit I would say the same words to myself and mercifully delude my conscious mind that I could get the hell out of there if I wanted to.

To haste as a cause of confusion must be added distraction. Normally, except for those who work in the early hours of the morning, or who live up a long country lane, it is almost impossible to avoid being disturbed by incidental noises of traffic, industry, schools, and the wireless, or by the telephone, or by callers. Few people can immediately switch their minds from one complicated subject to another, and presently switch back again, without losing something in the process. Most business men and journalists claim that they are accustomed to noise and can ‘work through anything’. But this does not mean that they are not affected by noise: part of the brain must be employed in sorting out the noises and discounting them. The intense concentration achieved when one writes in complete silence, security and leisure, with the mental senses cognizant of every possible aspect of the theme as it develops—this was always rare and is now rarer than ever. Modern conditions of living encourage habitual distraction and, though there are still opportunities for comparative quiet, most people feel that they are not really alive unless they are in close touch with their fellow men—and close touch involves constant disturbance. Hart Crane, a leading American poet of the Nineteen-Twenties, decided that he could not write his best except with a radio or victrola playing jazz at him and street-noises coming up through the open window. He considered that distraction was the chief principle of modern living; he cultivated it, distractedly, and committed suicide in his early thirties.

To have a goddess like you in his arms and not appreciate it…” He kissed her, unable to resist the lush, succulent mouth so close to his. He put everything he felt into it, so he could wipe out any hurt the Neds of the world had given her. When he broke away, realizing he was treading dangerous ground, she said hoarsely, “You weren’t always so…appreciative. When I said that men enjoyed my company, you said you found that hard to believe.” “What?” he retorted with a scowl. “I never said any such thing.” “Yes, you did, the day that I asked you to investigate my suitors. I remember it clearly.” “There’s no way in hell I ever…” The conversation came back to him suddenly, and he shook his head. “You’re remembering only part, sweeting. You said that men enjoyed your company and considered you easy to talk to. It was the last part I found hard to believe.” “Oh.” She eyed him askance. “Why? You never seem to have trouble talking to me. Or rather, lecturing me.” “It’s either lecture you or stop up your mouth with kisses,” he said dryly. “Talking to you isn’t easy, because every time I’m near you I burn to carry you off to some secluded spot and do any number of wicked things with you.” She blinked, then gazed at him with such softness that at made his chest hurt. “Then why don’t you?” “Because you’re a marquess’s daughter and my employer’s sister.” “What does that signify? You’re an assistant magistrate and a famous Bow Street Runner-“ “And the bastard of nobody knows whom.” “Which merely makes you a fitting companion for a hellion with a reputation for recklessness.” The word companion resonated in his brain. What did she mean by it? Then she pressed a kiss to his jaw, eroding his resistance and his reason, and he knew precisely what she meant. He tried to set her off of him before he lost his mind entirely, but she looped her arms about his neck and wouldn’t let go. “Show me.” “Show you what?” “All the wicked things you want to do with me.” Desire bolted in a fever through his vein. “My God, Celia-“ “I won’t believe a word you’ve said if you don’t.” Her gaze grew troubled. “I don’t think you know what you want. Yesterday you gave me such lovely kisses and caresses and then at the ball you acted like you’d never met me.” “You were with your suitors,” he said hoarsely. “You could have danced with me. You didn’t even ask me for one dance.” Having her on his lap was rousing him to a painful hardness. “Because I knew if I did, I would want…I would need…” She kissed a path down his throat, turning his blood to fire. “Show me,” she whispered, “Show me now what you want. What you need.” “I refuse to ruin you,” he said, half as a caution to himself. “You already have.

Algren’s book opens with one of the best historical descriptions of American white trash ever written.* He traces the Linkhorn ancestry back to the first wave of bonded servants to arrive on these shores. These were the dregs of society from all over the British Isles—misfits, criminals, debtors, social bankrupts of every type and description—all of them willing to sign oppressive work contracts with future employers in exchange for ocean passage to the New World. Once here, they endured a form of slavery for a year or two—during which they were fed and sheltered by the boss—and when their time of bondage ended, they were turned loose to make their own way. In theory and in the context of history the setup was mutually advantageous. Any man desperate enough to sell himself into bondage in the first place had pretty well shot his wad in the old country, so a chance for a foothold on a new continent was not to be taken lightly. After a period of hard labor and wretchedness he would then be free to seize whatever he might in a land of seemingly infinite natural wealth. Thousands of bonded servants came over, but by the time they earned their freedom the coastal strip was already settled. The unclaimed land was west, across the Alleghenies. So they drifted into the new states—Kentucky and Tennessee; their sons drifted on to Missouri, Arkansas and Oklahoma. Drifting became a habit; with dead roots in the Old World and none in the New, the Linkhorns were not of a mind to dig in and cultivate things. Bondage too became a habit, but it was only the temporary kind. They were not pioneers, but sleazy rearguard camp followers of the original westward movement. By the time the Linkhorns arrived anywhere the land was already taken—so they worked for a while and moved on. Their world was a violent, boozing limbo between the pits of despair and the Big Rock Candy Mountain. They kept drifting west, chasing jobs, rumors, homestead grabs or the luck of some front-running kin. They lived off the surface of the land, like army worms, stripping it of whatever they could before moving on. It was a day-to-day existence, and there was always more land to the west. Some stayed behind and their lineal descendants are still there—in the Carolinas, Kentucky, West Virginia and Tennessee. There were dropouts along the way: hillbillies, Okies, Arkies—they’re all the same people. Texas is a living monument to the breed. So is southern California. Algren called them “fierce craving boys” with “a feeling of having been cheated.” Freebooters, armed and drunk—a legion of gamblers, brawlers and whorehoppers. Blowing into town in a junk Model-A with bald tires, no muffler and one headlight … looking for quick work, with no questions asked and preferably no tax deductions. Just get the cash, fill up at a cut-rate gas station and hit the road, with a pint on the seat and Eddy Arnold on the radio moaning good back-country tunes about home sweet home, that Bluegrass sweetheart still waitin, and roses on Mama’s grave. Algren left the Linkhorns in Texas, but anyone who drives the Western highways knows they didn’t stay there either. They kept moving until one day in the late 1930s they stood on the spine of a scrub-oak California hill and looked down on the Pacific Ocean—the end of the road.

But if, in despotic statecraft, the supreme and essential mystery be to hoodwink the subjects, and to mask the fear, which keeps them down, with the specious garb of religion, so that men may fight as bravely for slavery as for safety, and count it not shame but highest honour to risk their blood and their lives for the vainglory of a tyrant; yet in a free state no more mischievous expedient could be planned or attempted. Wholly repugnant to the general freedom are such devices as enthralling men’s minds with prejudices, forcing their judgment, or employing any of the weapons of quasi-religious sedition; indeed, such seditions only spring up, when law enters the domain of speculative thought, and opinions are put on trial and condemned on the same footing as crimes, while those who defend and follow them are sacrificed, not to public safety, but to their opponents’ hatred and cruelty. If deeds only could be made the grounds of criminal charges, and words were always allowed to pass free, such seditions would be divested of every semblance of justification, and would be separated from mere controversies by a hard and fast line.

A person employs human reason and intellect to guide our earthly expedition. We can stumble through life satisfying the unconscious dictates of the mind or take control of our life by increasing our level of conscious awareness. Philosophy always commences with an act of consciousness. We must follow our moral passions. We create our reality by what we perceive as truth. We imagine a life that we wish to experience. Live the life that you envision. Do not allow other people or external determinates to control your conception of the self, because otherwise you are living someone else’s life.

MOST legislators have been men of inferior capacity whom chance exalted over their fellows, and who took counsel almost exclusively of their own prejudices and whims. It would seem that they had not even a sense of the greatness and dignity of their work: they amused themselves by framing childish institutions, well devised indeed to please small minds, but discrediting their authors with people of sense. They flung themselves into useless details; and gave their attention to individual interests: the sign of the narrow genius, which grasps things piecemeal and cannot take a general view. Some of them have been so affected as to employ another language than the vernacular-a ridiculous thing in a framer of laws; for how can they be obeyed if they are not known? They have often abolished needlessly those which were already established-that is to say, they have plunged nations into the confusion which always accompanies change. It is true that, by reason of some extravagance springing rather from the nature than from the mind of man, it is sometimes necessary to change certain laws. But the case is rare; and when it happens it requires the most delicate handling; much solemnity ought to be observed, and endless precautions taken, in order to lead the people to the natural conclusion that the laws are most sacred, since so many formalities are necessary to their abrogation. Often they have made them too subtle, following logical instead of natural equity. As a consequence such laws have been found too severe; and a spirit of justice required that they should be set aside; but the cure was as bad as the disease. Whatever the laws may be, obedience to them is necessary; they are to be regarded as the public conscience, with which all private consciences ought to be in conformity. (Letter #79)

The maxim, by which we commonly conduct ourselves in our reasonings, is, that the objects, of which we have no experience, resemble those, of which we have; that what we have found to be most usual is always most probable; and that where there is an opposition of arguments, we ought to give the preference to such as are founded on the greatest number of past observations. But though, in proceeding by this rule, we readily reject any fact which is unusual and incredible in an ordinary degree; yet in advancing farther, the mind observes not always the same rule; but when anything is affirmed utterly absurd and miraculous, it rather the more readily admits of such a fact, upon account of that very circumstance, which ought to destroy all its authority. The passion of surprise and wonder, arising from miracles, being an agreeable emotion, gives a sensible tendency towards the belief of those events, from which it is derived. And this goes so far, that even those who cannot enjoy this pleasure immediately, nor can believe those miraculous events, of which they are informed, yet love to partake of the satisfaction at secondhand or by rebound, and place a pride and delight in exciting the admiration of others. 17 With what greediness are the miraculous accounts of travelers received, their descriptions of sea and land monsters, their relations of wonderful adventures, strange men, and uncouth manners? But if the spirit of religion join itself to the love of wonder, there is an end of common sense; and human testimony, in these circumstances, loses all pretensions to authority. A religionist may be an enthusiast, and imagine he sees what has no reality: He may know his narrative to be false, and yet persevere in it, with the best intentions in the world, for the sake of promoting so holy a cause: Or even where this delusion has not place, vanity, excited by so strong a temptation, operates on him more powerfully than on the rest of mankind in any other circumstances; and self-interest with equal force. His auditors may not have, and commonly have not, sufficient judgment to canvass his evidence: What judgment they have, they renounce by principle, in these sublime and mysterious subjects: Or if they were ever so willing to employ it, passion and a heated imagination disturb the regularity of its operations. Their credulity increases his impudence: And his impudence overpowers their credulity.

For a man must have intelligence of universals, and be able to proceed from the many particulars of sense to one conception of reason;—this is the recollection of those things which our soul once saw while following God—when regardless of that which we now call being she raised her head up towards the true being. And therefore the mind of the philosopher alone has wings; and this is just, for he is always, according to the measure of his abilities, clinging in recollection to those things in which God abides, and in beholding which He is what He is. And he who employs aright these memories is ever being initiated into perfect mysteries and alone becomes truly perfect. But, as he forgets earthly interests and is rapt in the divine, the vulgar deem him mad, and rebuke him; they do not see that he is inspired.

I do not believe that one can maintain a situation in which a man toils and works a whole year, only to get a ludicrous salary, and another just sits down in a leather seat and gets enormous sums for it. This is a condition unworthy of man. [-] After all, there are two worlds which confront each other. And they are right when they say: “We can never reconcile ourselves to the National Socialist world.” For how could a narrow-minded capitalist possibly declare his agreement with my principles? It would be easier for the devil to go to church and take holy water. [-] This is the first state in our German history which, as a matter of principle, eliminated all social prejudice in the assignment of social positions, and this not only in civilian life. I myself am the best proof of that. I am not even an advocate; just think of what this means! And still I am your Fuhrer! [-] What was it that I asked of the outside world Nothing but the right of Germans to unite, and second, that what was taken away from them be restored. I asked for nothing which might have implied a loss for another people. How often have I offered my hand to them Immediately after my rise to power. For what does armament mean? It gobbles up so much manpower. And especially I who regard work as the decisive factor, I had wished to employ German manpower for other plans. And, my Volksgenossen, I believe it became common knowledge that I have plans of some substance, beautiful and great plans for my Volk. I have the ambition to make the German Volk rich, the German lands beautiful. I wish the standard of living of the individual to increase. I wish us to develop the most beautiful and best culture. I wish theater to be an enjoyment affordable for the entire Volk and not only for the upper ten thousand as in England. Beyond this, I wish the entirety of German culture to benefit the Volk. These were enormous plans which we possessed, and for their realization I needed manpower. Armament just takes men away. I made proposals to restrict armament. But all they did was laugh at me. [-] For it was quite clear: what was I before the World War? An unknown, nameless man. What was I during the War? A small, common soldier. I bore no responsibility for the World War. But who are the folk who lead England once again today The very same people who were already agitating before the World War. It is the same Churchill, who was already the vilest warmonger in the World War, and the late Chamberlain who agitated just as much then. And the whole audience (Korona) that belongs there, and naturally that people which always believes that with the trumpets of Jericho it can destroy the peoples: these are the old specters which have arisen once more! Adolf Hitler – speech to the workers of a Berlin December 10, 1940

In the progress of the division of labour, the employment of the far greater part of those who live by labour, that is, of the great body of people, comes to be confined to a few very simple simple operations; frequently to one or two. But the understandings of the greater part of men are necessarily formed by their ordinary employments. The man whose whole life is spent in performing a few simple operations, of which the effects, too, are perhaps always the same, or very nearly the same, has no occasion to exert his understanding, or to exercise his invention, in finding out expedients for removing difficulties which never occur. He naturally loses, therefore, the habit to such exertion, and generally becomes as stupid and ignorant as it possible for a human creature to become. The torpor of his mind renders him not only incapable of relishing or bearing a part in any rational conversation, but of conceiving any generous, noble or tender sentiment, and consequently of forming any just judgement concerning many of the ordinary duties of private life.

In Delhi and many of the Hindi-speaking states more generally male stares were different, were intensely unselfconscious and intensely unrelenting, so that even when you weren't being harassed in more explicit verbal or physical ways you still had to use all of your psychological resources to resist these gazes over the course of each day, to prevent these men from trying to enter your soul through your eyes, like strangers who enter the privacy of your house without permission and without even bothering to take off their shoes. You had to employ these psychological resources so constantly over the course of the day, losing even the freedom to think autonomously in your own mind, that by the time you returned home you were always utterly exhausted. The cumulative effect of years of being subject to these gazes was that women who lived in the capital had learned to curb the movement of their own eyes to remarkable degrees, restricting their gazes in public spaces to areas where their eyes couldn't be intercepted, toward their feet or their laps or into the screen of their phones...

And when the day closes, I shall know I have done my part. To every soul, who feels that there's a bunch of dreams left unrealised, remember that as long as the Life remains, the possibility to dream remains. Remember that sometimes some dreams that we paint in our hearts are not meant to grow us in our journey of Life and then while we walk along the path, even the detours and broken dreams pave way to a whole lot of waking dreams that only the heart of gratitude can see and feel. I have seen and felt, that sometimes some souls have to go through a lot of trials and tribulations, lessons and sufferings, and even then they never fail to wear kindness and grace simply because they know that what happens around them should not intrude upon what is inside their heart. To know that we are here for a purpose and to not live idly, to know that the purpose is as simple as to stay kind and open to every possibility is as beautiful as the sky who knows no matter how dark the night is the stars would always lit her face. In a world where everything comes at a price, if you're choosing to stay kind, if you're choosing to value your dignity and your integrity, if your choosing to understand and embrace the smile of Solitude, if you're choosing to employ your faculties to understand the real questions of Life, then you're alive, much more alive than your human dreams could have made you feel. Because no matter what, when sunset hits the night, and the day comes to a close you know you've done your part, you know you have embraced one more day with gratitude and grace, with a formidable zeal for Life and an invincible spirit of human understanding that stands firm pillared with Hope and Faith. And then no matter how many voices shrill your mind, the echo of your soul would pierce through your heart and enlighten every inch of your mind, body and soul, and you would know how proud the Universe must be to see the faithfulness, the strength and resilience in your soul, the very mould that was shaped in the fire of the Stardust that shines upon the sky, sometimes becoming a beacon to others while sometimes lying beautifully hidden but always there, always alive. And so each time, I look at the sky with a bunch of stars, I know I am alive, burning with all that Life is made up of. And someday when the day closes for another dawn altogether, I shall know that I have done my part, pretty well.

It's always useful to make lists, ranked by either occurence or severity, single out each, one by one, trace the pathways of each fallen 'domino', and make active efforts to make sure each preceding domino stay upright. It is unfair to smash the last domino, just because we can't clearly see how they fell to begin with. With regards to crime, those who have enough food, acceptable shelter, and ability to acquire basic status and recognition within immediate groups - may be less prone to violence and crime. Though there are other reasons for crime to occur, it is often related [in one way or another] to physical, mental, social or economical wellbeing. Crime is desperation, actions of distress. Violent criminals may not be angels, but reality is, their state of mind very likely gradually became less and less empathic due to their subjective experience of society's inability to recognize the real need for greater stability within certain communities. It may be easier said than done, but small efforts to raise the poverty line, projects and development - showing that society truly cares, may be the only viable solution. Employing good rolemodels [in the right places] may be especially effective. Effort, great, small.

The human brain can be compared to a modern flight simulator in several respects. Like a flight simulator, it constructs and continuously updates an internal model of external reality by using a continuous stream of input supplied by the sensory organs and employing past experience as a filter. It integrates sensory-input channels into a global model of reality, and it does so in real time. However, there is a difference. The global model of reality constructed by our brain is updated at such great speed and with such reliability that we generally do not experience it as a model. For us, phenomenal reality is not a simulational space constructed by our brains; in a direct and experientially untranscendable manner, it is the world we live in. Its virtuality is hidden, whereas a flight simulator is easily recognized as a flight simulator—its images always seem artificial. This is so because our brains continuously supply us with a much better reference model of the world than does the computer controlling the flight simulator. The images generated by our visual cortex are updated much faster and more accurately than the images appearing in a head-mounted display. The same is true for our proprioceptive and kinesthetic perceptions; the movements generated by a seat shaker can never be as accurate and as rich in detail as our own sensory perceptions.

In the progress of the division of labour, the employment of the far greater part of those who live by labour, that is, of the great body of people, comes to be confined to a few very simple operations, frequently one or two. But the understandings of the greater part of men are necessarily formed by their ordinary employments. The man whose whole life is spent in performing a few simple operations, of which the effects too are, perhaps, always the same, or very nearly the same, has no occasion to exert his understanding, or to exercise his invention in finding out expedients for removing difficulties which never occur. He naturally loses, therefore, the habit of such exertion, and generally becomes as stupid and ignorant as it is possible for a human creature to become. The torpor of his mind renders him, not only incapable of relishing or bearing a part in any rational conversation, but of conceiving any generous, noble, or tender sentiment, and consequently of forming any just judgement concerning many even of the ordinary duties of private life... It corrupts even the activity of his body, and renders him incapable of exerting his strength with vigour and perseverance, in any other employment than that to which he has been bred. His dexterity at his own particular trade seems, in this manner, to be acquired at the expense of his intellectual, social, and martial virtues.

The male narcissist is a misogynist, holding women in complete contempt. Here you are being tormented, and your compliance with this request [ because by now you know the silent treatment will follow if you don’t ] is just another example of his control over you. At the end of the day you are merely an object, a source of his narcissistic supply discussed earlier, giving him another ‘fix’ to his fragile ego. Attention procured from fellow male diners at the next outing will only serve to inflate his delusional feeling of superiority over others, and bear in mind the attention is for his benefit, not yours. Women present will no doubt take a different perspective from their temporarily distracted partners looking on with tongues hanging out. Along the lines ‘poor woman, if that’s how she’s made to dress. I’ll bet her life must be hell. What a prick’. His demands, always phrased as though in your favour continue unabated. ‘Why don’t you just pack in your job? It’s not as if we need the money. We can live comfortably off my salary. Think of all the extra time we can have together, and less pressure on you’. Awwww, this man is all heart. Well, he does need a cleaner, that’s for sure, as describing the place as untidy would be an understatement. As for employing a gardener! Forget it. Guess who will be spending the summer months breaking her back weeding and edging? Narcissists deem such jobs trivial and beneath them. These tasks were designed for inferior people.

There is a third premise of the recovery movement that I do endorse enthusiastically: The patterns of problems in childhood that recur into adulthood are significant. They can be found by exploring your past, by looking into the corners of your childhood. Coming to grips with your childhood will not yield insight into how you became the adult you are: The causal links between childhood events and what you have now become are simply too weak. Coming to grips with your childhood will not make your adult problems go away: Working through the past does not seem to be any sort of cure for troubles. Coming to grips with your childhood will not make you feel any better for long, nor will it raise your self-esteem. Coming to grips with childhood is a different and special voyage. The sages urged us to know ourselves, and Plato warned us that the unexamined life is not worth living. Knowledge acquired on this voyage is about patterns, about the tapestry that we have woven. It is not knowledge about causes. Are there consistent mistakes we have made and still make? In the flush of victory, do I forget my friends—in the Little League and when I got that last big raise? (People have always told me I'm a good loser but a bad winner.) Do I usually succeed in one domain but fail in another? (I wish I could get along with the people I really love as well as I do with my employers.) Does a surprising emotion arise again and again? (I always pick fights with people I love right before they have to go away.) Does my body often betray me? (I get a lot of colds when big projects are due.) You probably want to know why you are a bad winner, why you get colds when others expect a lot of you, and why you react to abandonment with anger. You will not find out. As important and magnetic as the “why” questions are, they are questions that psychology cannot now answer. One of the two clearest findings of one hundred years of therapy is that satisfactory answers to the great “why” questions are not easily found; maybe in fifty years things will be different; maybe never. When purveyors of the evils of “toxic shame” tell you that they know it comes from parental abuse, don't believe them. No one knows any such thing. Be skeptical even of your own “Aha!” experiences: When you unearth the fury you felt that first kindergarten day, do not assume that you have found the source of your lifelong terror of abandonment. The causal links may be illusions, and humility is in order here. The other clearest finding of the whole therapeutic endeavor, however, is that change is within our grasp, almost routine, throughout adult life. So even if why we are what we are is a mystery, how to change ourselves is not. Mind the pattern. A pattern of mistakes is a call to change your life. The rest of the tapestry is not determined by what has been woven before. The weaver herself, blessed with knowledge and with freedom, can change—if not the material she must work with—the design of what comes next.

(Corinthians:) They (Athenians) are revolutionary, equally quick in the conception and in the execution of every new plan; while you are conservative— careful only to keep what you have, originating nothing, and not acting even when action is most urgent. They are bold beyond their strength; they run risks which prudence would condemn; and in the midst of misfortune they are full of hope. Whereas it is your nature, though strong, to act feebly; when your plans are most prudent, to distrust them; and when calamities come upon you, to think that you will never be delivered from them. They are impetuous, and you are dilatory; they are always abroad, and you are always at home. For they hope to gain something by leaving their homes; but you are afraid that any new enterprise may imperil what you have already. When conquerors, they pursue their victory to the utmost; when defeated, they fall back the least. Their bodies they devote to their country as though they belonged to other men; their true self is their mind, which is most truly their own when employed in her service. When they do not carry out an intention which they have formed, they seem to themselves to have sustained a personal bereavement; when an enterprise succeeds, they have gained a mere instalment of what is to come; but if they fail, they at once conceive new hopes and so fill up the void. With them alone to hope is to have, for they lose not a moment in the execution of an idea. This is the lifelong task, full of danger and toil, which they are always imposing upon themselves. None enjoy their good things less, because they are always seeking for more. To do their duty is their only holiday, and they deem the quiet of inaction to be as disagreeable as the most tiresome business. If a man should say of them, in a word, that they were born neither to have peace themselves nor to allow peace to other men, he would simply speak the truth. (Book 1 Chapter 70.2-9)

Baines told his son that children always got in the way of a marriage. Finding a state boarding school in England for Roland was good for everyone ‘all round’. Rosalind Baines, neé Morley, army wife, child of her times, did not chafe or rage against her powerlessness or sulk about it. She and Robert had left school at fourteen. He became a butcher’s boy in Glasgow, she was a chambermaid in a middle-class house near Farnham. A clean and ordered home remained her passion. Robert and Rosalind wanted for Roland the education they had been denied. This was the story she told herself. That he might have attended a day school and stayed with her was an idea she must have dutifully banished. She was a small nervous woman, a worrier, very pretty, everyone agreed. Easily intimidated, fearful of Robert when he drank, which was every day. She was at her best, her most relaxed, in a long heart-to-heart with a close friend. Then she told stories and laughed easily, a light and liquid sound that Captain Baines himself rarely heard. Roland was one of her close friends. In the holidays, when they did the housework together, she told stories of her childhood in the village of Ash, near the garrison town of Aldershot. She and her brothers and sisters used to brush their teeth with twigs. Her employer gave her her first toothbrush. Like so many of her generation she lost all her teeth in her early twenties. In newspaper cartoons people in bed were often shown with their false teeth in a glass of water on the bedside table. She was the oldest of five and spent much of her childhood minding her sisters and brothers. She was closest to her sister Joy who still lived near Ash. Where was their mother when Rosalind was minding the children? Her reply was always the same, a child’s view unrevised in adulthood: your granny would take the bus to Aldershot and spend the day window-shopping. Rosalind’s mother fiercely disapproved of make-up. In her teens, on rare nights out, Rosalind would meet her friend Sybil and together they

Another dangerous neoliberal word circulating everywhere that is worth zooming in on is the word ‘resilience’. On the surface, I think many people won’t object to the idea that it is good and beneficial for us to be resilient to withstand the difficulties and challenges of life. As a person who lived through the atrocities of wars and sanctions in Iraq, I’ve learnt that life is not about being happy or sad, not about laughing or crying, leaving or staying. Life is about endurance. Since most feelings, moods, and states of being are fleeting, endurance, for me, is the common denominator that helps me go through the darkest and most beautiful moments of life knowing that they are fleeing. In that sense, I believe it is good for us to master the art of resilience and endurance. Yet, how should we think about the meaning of ‘resilience’ when used by ruling classes that push for wars and occupations, and that contribute to producing millions of deaths and refugees to profit from plundering the planet? What does it mean when these same warmongers fund humanitarian organizations asking them to go to war-torn countries to teach people the value of ‘resilience’? What happens to the meaning of ‘resilience’ when they create frighteningly precarious economic structures, uncertain employment, and lay off people without accountability? All this while also asking us to be ‘resilient’… As such, we must not let the word ‘resilience’ circulate or get planted in the heads of our youth uncritically. Instead, we should raise questions about what it really means. Does it mean the same thing for a poor young man or woman from Ghana, Ecuador, Afghanistan vs a privileged member from the upper management of a U.S. corporation? Resilience towards what? What is the root of the challenges for which we are expected to be resilient? Does our resilience solve the cause or the root of the problem or does it maintain the status quo while we wait for the next disaster? Are individuals always to blame if their resilience doesn’t yield any results, or should we equally examine the social contract and the entire structure in which individuals live that might be designed in such a way that one’s resilience may not prevail no matter how much perseverance and sacrifice one demonstrates? There is no doubt that resilience, according to its neoliberal corporate meaning, is used in a way that places the sole responsibility of failure on the shoulders of individuals rather than equally holding accountable the structure in which these individuals exist, and the precarious circumstances that require work and commitment way beyond individual capabilities and resources. I find it more effective not to simply aspire to be resilient, but to distinguish between situations in which individual resilience can do, and those for which the depth, awareness, and work of an entire community or society is needed for any real and sustainable change to occur. But none of this can happen if we don’t first agree upon what each of us mean when we say ‘resilience,’ and if we have different definitions of what it means, then we should ask: how shall we merge and reconcile our definitions of the word so that we complement not undermine what we do individually and collectively as people. Resilience should not become a synonym for surrender. It is great to be resilient when facing a flood or an earthquake, but that is not the same when having to endure wars and economic crises caused by the ruling class and warmongers. [From “On the Great Resignation” published on CounterPunch on February 24, 2023]

In some countries that I have visited, I saw that citizens are very rude and animalistic. They have no moral, no values, and no manners. They are always starring at others, judging with their eyes of ignorance and their very small conscience, they are impolite wherever you go, and their customer service is horrible. They never say sorry for anything and even offend you when you complain about their mistakes and lack of proper attitude. Besides, eating in some of these nations often reveals to be a huge disaster. Food is often rotten, and commonly comes with either hair, stones of even glass, as I have found many times. They waste money as I have never seen anywhere else and are simultaneously very abusive in prices. Their prices are high but their quality level is not even suitable for animals. They represent a waste on foreign investments. Their youngest generation is also a disaster; Extremely ignorant, without any respect or education, undeserving of any job or even trust. Nobody in his right mind should ever employ them, marry them or befriend them. Most are always trying to use their friendships to take advantage of others, especially if such people are outsiders. Their women are gold diggers and extremely promiscuous, especially towards men of other cultures, as if their pride was built on the number of sex partners they can have from the widest variety of nations from around the globe, especially if such men are wealthy. And yet, they can also show a high predisposition for racist behaviors and ignorance in what regards the planet they live in. They are, foremost, selfish, sadistic and parasitic. These countries and their people represent the lowest level of mankind. Whenever you witness what I just described, you are experiencing a country reaching its end. Move out of it while you can, for God will set on such people Divine justice as quickly as such citizens, by their immoral behavior, approach it. Many of such countries end with the loss of their sovereignty for political reasons, invasions by foreign armies, civil wars, violent revolutions, major economical collapses leading the citizens to poverty and starvation, and much more.

Lithuanian citizens are the rudest and most animalistic I have ever seen in Europe. They have no moral, no values, and no manners. They are always starring at others, judging with their eyes of ignorance and their very small conscience, they are very rude, they are impolite wherever you go, and their customer service is horrible. They never say sorry for anything and even offend you when you complain about their mistakes and lack of proper attitude. Besides, eating in Lithuania is a huge disaster. Food is often rotten, and commonly comes with either hair, stones of even glass, as I have found many times. These people should be ashamed to be part of Europe and be removed from the European Union. They waste money as I have never seen anywhere else and are very abusive in prices. Their prices are high but their quality level is not even suitable for animals. They represent a waste on foreign investments. Their youngest generation is also a disaster: Extremely ignorant, without any respect or education, they deserve to be unemployed and starve to death. Nobody in his right mind should ever employ a Lithuanian, marry a Lithuanian or be friend with a Lithuanian. Lithuanias are always trying to use their friendships to take advantage of others, especially if such people are outsiders. Lithuanian women are gold diggers and extremely promiscuous, especially towards men of other cultures, as if their pride was built on the number of sex partners they can have from the widest variety of nations from around the globe, especially if such men are wealthy. Nevertheless, Lithuanians are also extremely racist and ignorant about the planet they live in. They are selfish, sadistic and parasitic. Probably the same could be said about all baltic countries, namely, Latvia, but for now, it is suffice to say this statement is an undoubted fact for the country in analysis. If Latvian and Lithuanian sovereignty ever end within this generation due to major unemployment, massacres and civil wars, and the vast majority of its people perish, I would say Divine justice has been made on both nations.

To the impartial observer it is plain that the Greeks, from the intellectual point of view at least, really borrowed very largely from the Orientals, as they themselves frequently admitted ; however unveracious they may have been at times, on this point at least they cannot have lied, for they had no possible interest in doing so, indeed quite the contrary. As we said before, their originality principally lay in their manner of expressing things, by means of a faculty for adaptation one cannot deny them, but which was necessarily limited by the extent of their comprehension ; briefly, their originality was of a purely dialectical order. Actually, since Greeks and Orientals differed in their characteristic ways of thinking, there were necessarily corresponding differences in the modes of reasoning which they employed ; this must always be borne in mind when pointing out certain analogies, real though they be, such as for instance the analogy between the Greek syllogism and what has fairly correctly been called the Hindu syllogism. It cannot even be said that Greek reasoning is distinguished by an ^exceptional strictness ; it only appears stricter than other methods of reasoning to people who are themselves in the habit of employing it exclusively, and this illusion is due solely to the fact that it is restricted to a narrower and more limited field and is therefore more easily defined. On the contrary, the faculty most truly characteristic of the Greeks, but which is little to their advantage, is a certain dialectical subtlety, of which the dialogues of Plato provide numerous examples ; there is an apparent desire to examine each question interminably, under all its aspects and in minutest detail, m order to arrive finally at a rather insignificant conclusion; it would appear that in the West the moderns are not the first people to have been afflicted with “ intellectual myopia.” Perhaps, after all, the Greeks should not be blamed too severely for restricting the field of human thought as they have done ; on the one hand this was an inevitable result of their mental constitution, for which they cannot be held responsible, and on the other hand they did at least in this way bring within reach of a large part of humanity certain kinds of knowledge which were otherwise in danger of remaining completely foreign to it. It is easy to realise the truth of this if one considers what Westerners are capable of to-day, when they happen to come into direct contact with certain Oriental conceptions and set about interpreting them in a manner conforming to their own particular mentality : anything which they cannot connect with the “classical” idiom escapes them completely and whatever can be made to tally with it, by hook or by crook, is so disfigured in the process that it becomes almost unrecognizable. »

There’s Tom,” Becky says. He’s been tromping around the city half the day, but I don’t see a speck of mud on him. Though he dresses plain, it always seems he rolls out of bed in the morning with his hair and clothes as neat and ordered as his arguments. We walk over to join him, and he acknowledges us with a slight, perfectly controlled nod. He’s one of the college men, three confirmed bachelors who left Illinois College to join our wagon train west. Compared to the other two, Tom Bigler is a bit of a closed book—one of those big books with tiny print you use as a doorstop or for smashing bugs. And he’s been closing up tighter and tighter since we blew up Uncle Hiram’s gold mine, when Tom negotiated with James Henry Hardwick to get us out of that mess. “How goes the hunt for an office?” I ask. “Not good,” Tom says. “I found one place—only one place—and it’s a cellar halfway up the side of one those mountains.” Being from Illinois, which I gather is flat as a griddle, Tom still thinks anything taller than a tree is a mountain. “Maybe eight foot square, no windows and a dirt floor, and they want a thousand dollars a month for it.” “Is it the cost or the lack of windows that bothers you?” He pauses. Sighs. “Believe it or not, that’s a reasonable price. Everything else I’ve found is worse—five thousand a month for the basement of the Ward Hotel, ten thousand a month for a whole house. The land here is more valuable than anything on it, even gold. I’ve never seen so many people trying to cram themselves into such a small area.” “So it’s the lack of windows.” He gives me a side-eyed glance. “I came to California to make a fortune, but it appears a fortune is required just to get started. I may have to take up employment with an existing firm, like this one.” Peering at us more closely, he says, “I thought you were going to acquire the Joyner house? I mean, I’m glad to see you, but it seems things have gone poorly?” “They’ve gone terribly,” Becky says. “They haven’t gone at all,” I add. “They’ll only release it to Mr. Joyner,” Becky says. Tom’s eyebrows rise slightly. “I did mention that this could be a problem, remember?” “Only a slight one,” I say with more hope than conviction. “Without Mr. Joyner’s signature,” Becky explains, “they’ll sell my wedding cottage at auction. Our options are to buy back what’s ours, which I don’t want to do, or sue to recover it, which is why I’ve come to find you.” If I didn’t know Tom so well, I might miss the slight frown turning his lips. He says, “There’s no legal standing to sue. Andrew Junior is of insufficient age, and both his and Mr. Joyner’s closest male relative would be the family patriarch back in Tennessee. You see, it’s a matter of cov—” “Coverture!” says Becky fiercely. “I know. So what can I do?” “There’s always robbery.” I’m glad I’m not drinking anything, because I’m pretty sure I’d spit it over everyone in range. “Tom!” Becky says. “Are you seriously suggesting—?” “I’m merely outlining your full range of options. You don’t want to buy it back. You have no legal standing to sue for it. That leaves stealing it or letting it go.” This is the Tom we’ve started to see recently. A little angry, maybe a little dangerous. I haven’t made up my mind if I like the change or not. “I’m not letting it go,” Becky says. “Just because a bunch of men pass laws so other men who look just like them can legally steal? Doesn’t mean they should get away with it.” We’ve been noticed; some of the men in the office are eyeing us curiously. “How would you go about stealing it back, Tom?” I ask in a low voice, partly to needle him and partly to find out what he really thinks. He glances around, brows knitting. “I suppose I would get a bunch of men who look like me to pass some laws in my favor and then take it back through legal means.” I laugh in spite of myself. “You’re no help at all,” Becky says.

This was a media beat-up at its very worst. All those officials reacting to what the media labeled “The Baby Bob Incident” failed to understand the Irwin family. This is what we did--teach our children about wildlife, from a very early age. It wasn’t unnatural and it wasn’t a stunt. It was, on the contrary, an old and valued family tradition, and one that I embraced wholeheartedly. It was who we were. To have the press fasten on the practice as irresponsible made us feel that our very ability as parents was being attacked. It didn’t make any sense. This is why Steve never publicly apologized. For him to say “I’m sorry” would mean that he was sorry that Bob and Lyn raised him the way they did, and that was simply impossible. The best he could do was to sincerely apologize if he had worried anyone. The reality was that he would have been remiss as a parent if he didn’t teach his kids how to coexist with wildlife. After all, his kids didn’t just have busy roads and hot stoves to contend with. They literally had to learn how to live with crocodiles and venomous snakes in their backyard. Through it all, the plight of the Tibetan nuns was completely and totally ignored. The world media had not a word to spare about a dry well that hundreds of people depended on. For months, any time Steve encountered the press, Tibetan nuns were about the furthest thing from the reporter’s mind. The questions would always be the same: “Hey, Stevo, what about the Baby Bob Incident?” “If I could relive Friday, mate, I’d go surfing,” Steve said on a hugely publicized national television appearance in the United States. “I can’t go back to Friday, but you know what, mate? Don’t think for one second I would ever endanger my children, mate, because they’re the most important thing in my life, just like I was with my mum and dad.” Steve and I struggled to get back to a point where we felt normal again. Sponsors spoke about terminating contracts. Members of our own documentary crew sought to distance themselves from us, and our relationship with Discovery was on shaky ground. But gradually we were able to tune out the static and hear what people were saying. Not the press, but the people. We read the e-mails that had been pouring in, as well as faxes, letters, and phone messages. Real people helped to get us back on track. Their kids were growing up with them on cattle ranches and could already drive tractors, or lived on horse farms and helped handle skittish stallions. Other children were learning to be gymnasts, a sport which was physically rigorous and held out the chance of injury. The parents had sent us messages of support. “Don’t feel bad, Steve,” wrote one eleven-year-old from Sydney. “It’s not the wildlife that’s dangerous.” A mother wrote us, “I have a new little baby, and if you want to take him in on the croc show it is okay with me.” So many parents employed the same phrase: “I’d trust my kids with Steve any day.

Because they are assertions about Being in the light of time properly understood, all ontological propositions are Temporal propositions. It is only because ontological propositions are Temporal propositions that they can and must be *a priori propositions*. It is only because ontology is a Temporal science that something like the *a priori* appears in it. *A priori* means "from the earlier" or "the earlier." "*Earlier*" is patently a *time-determination*. If we have been observant, it must have occurred to us that in our explications we employed no word more frequently than the expression "already." It "already antecedently" lies at the ground: "it must always already be understood beforehand": where beings are encountered, Being has "already beforehand" been projected. In using all of these temporal, really Temporal, terms we have in mind something that the tradition since Plato calls the *a priori*, even if it may not use the very term itself. In the preface to his *Metaphysische Anfangsgründe der Naturwissenschaft [Metaphysical principles of natural science], Kant says: "Now to cognize something *a priori* means to cognize it from its mere possibility." Consequently, *a priori* means that which makes beings as beings possible in *what* and *how* they are. But why is this possibility labeled by the term "earlier"? Obviously not because we recognize it earlier than beings. For what we experience first and foremost is beings, that which is; we recognize Being only later or maybe even not at all. This time-determination "earlier" cannot refer to the temporal order given by the common concept of time in the sense of intratemporality. On the other hand, it cannot be denied that a time determination is present in the concept of the *a priori*, the earlier. But, because it is not seen how the interpretation of Being necessarily occurs in the horizon of time, the effort has to be made to explain away the time determination by means of the *a priori*. Some go so far as to say that the *a priori*―the essentialities, the determination of beings in their Being―is extratemporal, supratemporal, timeless. That which does the enabling, the possibilities are characterized by a time-determination, the earlier, because in this *a priori* nothing of time is supposed to be present, hence *locus a non lucendo*? Believe it if you wish." ―from_The Basic Problems of Phenomenology_

I suppose the family claimed that the balance of her mind had been disturbed, that there had been undue influence?” “I think probably it might have come to that,” said Spence. “But the lawyers, as I say, got on to the forgery sharply. It was not a very convincing forgery, apparently. They spotted it almost at once.” “Things came to light to show that the opera girl could have done it quite easily,” said Elspeth. “You see, she wrote a great many of Mrs. Llewellyn-Smythe’s letters for her and it seems Mrs. Llewellyn-Smythe had a great dislike of typed letters being sent to friends or anything like that. If it wasn’t a business letter, she’d always say ‘write it in handwriting and make it as much like mine as you can and sign it with my name.’ Mrs. Minden, the cleaning woman, heard her say that one day, and I suppose the girl got used to doing it and copying her employer’s handwriting and then it came to her suddenly that she could do this and get away with it. And that’s how it all came about. But as I say, the lawyers were too sharp and spotted it.

Be a skeptic. Respect your instructors, but also remember they are experts in the subject of martial arts training, not fighting. Even if they are former champions themselves, the best they can do is offer you a glimpse into what happened to work for them. Keep your ears open for potential garbage at all times. Some of the most common red flags for garbage are speaking in absolutes (“This kick will always knock him out”) and making untestable claims (“This kick will break the knee,” or “This strike will kill your opponent”). The truth is you have no good way of knowing what will happen as a result of most of your techniques. Replace untested assumptions with uncertainty, and learn to embrace that uncertainty. Ask why. At the most basic level, you want to ask “why” to make sure you understand the technique. Ask, “Why do we tuck our thumb in for this technique?” or “Why do we turn our foot for this kick?” The more you understand the “why” behind a rule, the better you will understand when it is OK to break it. Go deeper with your questions and ask about choices. Ask, “Why do we use a knife hand to strike the neck instead of a straight punch?” Go even deeper and ask about strategy with questions such as, “Why do we kick the leg?” Ultimately, ask about goals, such as, “What are we trying to accomplish by punching our opponent?” No instructor could ever answer every question you ask, and different instructors may have different answers to the same question, so don’t be disappointed if they don’t always have a good answer, but don’t forget to be skeptical as you listen either. Break everything. Every technique you learn, every strategy you employ, every weapon you use, and every piece of safety gear you wear, you should try to break. Find out what the limits are on your own terms, when you have time to soak it all in, instead of when you need your mind focused on your opponent. If you learned how to block a punch, have a friend throw punches harder and harder until one either flies through the block or hurts your arm. See what happens when you block too close or too far away. Does it also work on kicks? Try out various incoming punch angles. Take each technique to multiple extremes, and make a mental note of not only how far you can take it, but also the way it breaks down when you get there. Get it wrong on purpose. Make mistakes when you practice a technique with a partner and make mistakes when you spar. Mistakes are learning opportunities, and you won’t get enough of them if you are always flawless in class. Get sloppy and watch what happens. Overcommit, drop your hands, or use a narrow base on the mat. Zone out or let yourself get distracted for a moment and see what it takes to recover. Get used to making mistakes and dealing with the repercussions.

Charles opened a thick volume of the encyclopedia to a chapter on owls and read as he ate. He found himself quickly distracted by a description of this strange bird’s incredible powers of hearing (a high perched owl could detect the sounds of a tiny mouse moving beneath a foot of snow!) as Adèle slowly finished her food in silence. She never seemed to object when he worked at the supper table. In fact, it was how they spent many evenings. She was employed at the university library and would often bring him home books on subjects related to his cases. It made him happy to share his work with her, and he was always grateful for her thoughtful assistance and insights. To him, it was like they were one organism, different arms and legs carrying the two lobes of one great mind.

Always I find when I begin to write there is one character who obstinately will not come alive. There is nothing psychologically false about him, but he sticks, he has to be pushed around, words have to be found for him, all the technical skill I have acquired through the laborious years has to be employed in making him appear alive to my readers. Sometimes I get a sour satisfaction when a reviewer praises him as the best-drawn character in the story: if he has not been drawn he has certainly been dragged. He lies heavily on my mind whenever I start to work like an ill-digested meal on the stomach, robbing me of the pleasure of creation in any scene where he is present. He never does the unexpected thing, he never surprises me, he never takes charge. Every other character helps, he only hinders. And yet one cannot do without him. I can imagine a God feeling in just that way about some of us. The saints, one would suppose, in a sense create themselves. They come alive. They are capable of the surprising act or word. They stand outside the plot, unconditioned by it. But we have to be pushed around. We have the obstinacy of non-existence. We are inextricably bound to the plot, and wearily God forces us, here and there, according to his intention, characters without poetry, without free will, whose only importance is that somewhere, at some time, we help to furnish the scene in which a living character moves and speaks, providing perhaps the saints with the opportunities for their free will.

The physicist can investigate the nature of the atom, at least in the modern age, without having to meet the opposition of anyone who is interested in perpetuating certain strongly held ideas about its structure. The research worker in medicine and the psychologist can investigate the operation of the human body and mind without having to be concerned about the prejudices of the rest of the community. There is no pressure in these sciences to make the results conform to someone else's prejudices and preconceptions. But the economist is not so fortunate. His investigations touch the pocketbook, always a sensitive spot. Consequently, he is exposed to all kinds of pressures: the pressure of those who want him to prove the free trade is the only way to prosperity, and of those who want him to show that without protective tariffs, the American worker will be deprived of his job. To satisfy one vocal group he must prove that high wages are the cause of unemployment; to satisfy another, he must show that unemployment is bound to grow unless wages are raised. He must prove that the gold standard should be maintained; likewise he must show that it ought to be abolished. The difficulties of being objective in such an atmosphere are, of course, enormous. The economist must seek truth, when from all sides he is under pressure to defend causes.

A placebo cure is almost always temporary, and we are looking for permanent resolution of the pain. Therefore, we would not be satisfied with a placebo cure. This is all too common. People are administered a large variety of physical treatments, feel better for a few days, and then need another treatment. (And, of course, they never overcome their fear of physical activity.) One of the reasons I know the TMS program does not induce a placebo reaction is the fact that almost all patients have permanent resolution of symptoms. A second reason is that the placebo effect is based on blind faith; patients know little or nothing about the disorder they have and the rationale for treatment. They simply trust the treating practitioner. The educational program employed in the treatment of TMS is the very opposite. I teach patients literally all I know about the disorder; they are encouraged to ask questions, and they are warned that they must find the diagnosis logical and consistent. Their recovery depends on information, on awareness. They are active participants in the recovery process. This is anything but a placebo process. Perhaps the most compelling argument that what we do is not a placebo is the fact that on numerous occasions since the publication of the book Mind Over Back Pain, the predecessor of this one, people have reported complete and permanent resolution of pain simply by reading the book. There is no personality influence here, no bedside manner; just plain, solid information. And we have learned that that's what it takes to banish TMS. (page 109)

He was starting to change his mind about the old warrior code stuff knights and princes used. Usually when they were drunk and in need of spilling their words, and trying to justify their core behavior. Behave honorably and wish for a good death. He'd always dismissed it as self-serving bullshit frankly. Most of the people he'd been told were his betters were quite vainly dishonorable. Greedy bastards wanted more the more they got. While those that weren't like that were better behaved partly because they could afford to be. Was it more honorable to starve than to steal? People would say yes. Though rarely those who actually experienced an empty belly or a child whimpering with its own hunger. Was it more honorable to starve than to steal when others had the means to feed you but chose not to? Unless, you paid with money you did not have. He thought not. If you chose to starve you became your own oppressor, keeping yourself in line, harming yourself for the temerity of being poor. When by rights that aught to be a constables job. Show any initiative or imagination, then you were called lazy, shifty, crafty, or incorrigible. So he dismissed talk of honor. It was just a way of making the rich and powerful feel better about themselves, and the powerless and poverty-stricken feel worse. But once you weren't living hand to mouth and had some ease, you had the pleasure of contemplating what life was really about and who you really were, and given that you had to die, it made sense to seek a good death. Even these Culture people, bafflingly, chose to die even when they didn't have to. With freedom from fear and wondering where your next meal was coming from or wondering how many mouths you'd have to feed next year, and whether you'd get sacked by your employer, or thrown into jail for some minor indiscretion. With freedom from that you had the choice of living a nice, calm, peaceful, ordinary life and die with your nightshirt on and impatient relatives making lots of noise around you. Or, you could end up doing something like this, however scared your body might feel, your brain could appreciate the experience... Given that you had to die, why want a bad one?

Force that is not dominated by spirit is vain force. Victory, in his belief, goes to those who merit it by the greatest strength of will and intelligence. It was his endeavor, always, to develop in the hundreds of officers who were his students, that dual strength in which it seemed to him that victory could only lie: moral and intellectual ability to perceive what ought to be done, and intellectual and moral ability to do it. In his mind, it is impossible to be intelligent with the brain alone. The Germans do not comprehend this, and therein, to Ferdinand Foch, lies the key to all their failures. He believes that each of us must think with our soul's aid—that is to say, with our imagination, our emotions, our aspiration—and employ our intelligence to direct our feeling. And he asks this combination not from higher officers alone, but from all their men down to the humblest in the ranks.

In no country has such constant care been taken as in America to trace two clearly distinct lines of action for the two sexes, and to make them keep pace one with the other, but in two pathways which are always different. American women never manage the outward concerns of the family, or conduct a business, or take a part in political life; nor are they, on the other hand, ever compelled to perform the rough labor of the fields, or to make any of those laborious exertions which demand the exertion of physical strength. No families are so poor as to form an exception to this rule. If on the one hand an American woman cannot escape from the quiet circle of domestic employments, on the other hand she is never forced to go beyond it. Hence it is that the women of America, who often exhibit a masculine strength of understanding and a manly energy, generally preserve great delicacy of personal appearance and always retain the manners of women, although they sometimes show that they have the hearts and minds of men. Nor have the Americans ever supposed that one consequence of democratic principles is the subversion of marital power, of the confusion of the natural authorities in families. They hold that every association must have a head in order to accomplish its object, and that the natural head of the conjugal association is man. They do not therefore deny him the right of directing his partner; and they maintain, that in the smaller association of husband and wife, as well as in the great social community, the object of democracy is to regulate and legalize the powers which are necessary, not to subvert all power.

Wage Garnishment Majority of students complete their education with student loan debt. Once you have graduated from college and stepinto the real world, you realize it isn’t as easy as it seemed. Student loan is one of the most difficult loans to repay and it also cannot be discharged into bankruptcy. Thus it has to be repaid!One thing that should always be kept in mind is to never skip your loan payments. If this happens and happens consecutively for months it will open doors to many other problems. It will put your loan in default; your entire loan amount and interest will become due immediately. It will adversely impact your credit score. We discuss Wage Garnishment with The Student Loan Help Center team, let’s see what they said about it. So What is wage garnishment? Wage garnishment happens when your loan is in default (you can consult The Student Loan help center if you want) i.e you have not paid the loan for consecutive 270 days. Now Wage garnishment is one of the legal consequences of going into default. Through this method the government starts deducting 15% of your income. That means you in hand income willreduce with only 85% coming in your bank account. However the amount of wage that can be garnished for private loandiffers from state to state since every state is not allowed to garnish the wages. How to avoid? As discussed before, wage garnishment happens only when your loan is in default. The department of education sends you one letter when you are in default. The best way to avoid this problem is to avoid going to default. There are numerous measures you can adopt right from very beginning to keep your loan repayment on track. For eg, starting to pay interest in your grace period, automating the process of monthly payments to get some discount from bank etc. Now what if you are in default or going in default, then the best option would be to consider forbearance or deferment which will stop your wages from being garnished. How can it be challenged? If you have just received the notice from Department of Education then you are given one opportunity to get a hearing and object to wage garnishment. You can challenge wage garnishment on following grounds: Your income Your employment Procedures followed to start the garnishment etc Also your wage garnishment cannot begin before the notice of 30 days. During this time period you request a hearing garnishment will be put on hold and if 30 days are over garnishment will not stop if you have won the hearing. One of the Best Student Loan consolidation services in USA is The Student Loan Help Center in Florida for all kind of Student Loan consultation you can contact any time.

People employ what economists call “rational ignorance.” That is, we all spend our time learning about things we can actually do something about, not political issues that we can’t really affect. That’s why most of us can’t name our representative in Congress. And why most of us have no clue about how much of the federal budget goes to Medicare, foreign aid, or any other program. As an Alabama businessman told a Washington Post pollster, “Politics doesn’t interest me. I don’t follow it. … Always had to make a living.” Ellen Goodman, a sensitive, good-government liberal columnist, complained about a friend who had spent months researching new cars, and of her own efforts study the sugar, fiber, fat, and price of various cereals. “Would my car-buying friend use the hours he spent comparing fuel-injection systems to compare national health plans?” Goodman asked. “Maybe not. Will the moments I spend studying cereals be devoted to studying the greenhouse effect on grain? Maybe not.” Certainly not —and why should they? Goodman and her friend will get the cars and the cereal they want, but what good would it do to study national health plans? After a great deal of research on medicine, economics, and bureaucracy, her friend may decide which health-care plan he prefers. He then turns to studying the presidential candidates, only to discover that they offer only vague indications of which health-care plan they would implement. But after diligent investigation, our well-informed voter chooses a candidate. Unfortunately, the voter doesn’t like that candidate’s stand on anything else — the package-deal problem — but he decides to vote on the issue of health care. He has a one-in-a-hundred-million chance of influencing the outcome of the presidential election, after which, if his candidate is successful, he faces a Congress with different ideas, and in any case, it turns out the candidate was dissembling in the first place. Instinctively realizing all this, most voters don’t spend much time studying public policy. Give that same man three health insurance plans that he can choose from, though, and chances are that he will spend time studying them. Finally, as noted above, the candidates are likely to be kidding themselves or the voters anyway. One could argue that in most of the presidential elections since 1968, the American people have tried to vote for smaller government, but in that time the federal budget has risen from $178 billion to $4 trillion.

Ah —" he gave a rueful, bland little smile — "I see that you, too, think I'm cruel and heartless. But Andrew cannot focus his mind, and attentions, on a single project. He has an annoying and unproductive habit of hitting upon an idea, then failing to follow it through."  He took a sip of his coffee and smiled benignly at Juliet. "If I do not mock and challenge him, he will never design his flying machine." "You're a very manipulative man, Your Grace. Do you always employ such methods to get others to behave as you would wish?" Again, that derisive little smile. "Only when it is necessary, Miss Paige. Now, be a good girl and take those letters up to Gareth, would you? I find that the scent of them is giving me a headache.

Phil adopted a term first employed by Plato, anamnesis, to describe the experience of recollecting eternal truths, the World of Ideas, within ourselves . . . Phil never settled on a physical cause. What mattered were the "ancient" or "phylogenic" memories. Always, they revealed the Roman world, circa first century A.D. (the period of the Book of Acts and the peak of Gnostic activity) as coexisting with our own modern world. It was as if linear time was illusion and true time was layered: simultaneous realities stacked one upon the other, the interpenetration visible to the opened mind.

In a watershed article from 1970, Milton Friedman, the Nobel Prize–winning economist, who is considered one of the great theorists of today’s form of capitalism, laid out the foundation for the theory of shareholder primacy that is at the heart of so much finite-minded business practice today. “In a free-enterprise, private-property system,” he wrote, “a corporate executive is an employee of the owners of the business. He has direct responsibility to his employers. That responsibility is to conduct the business in accordance with their desires, which generally will be to make as much money as possible while conforming to the basic rules of the society, both those embodied in law and those embodied in ethical custom.” Indeed, Friedman insisted that “there is one and only one social responsibility of business, to use its resources and engage in activities designed to increase its profits so long as it stays within the rules of the game.” In other words, according to Friedman, the sole purpose of business is to make money and that money belongs to shareholders. These ideas are now firmly ingrained in the zeitgeist. Today it is so generally accepted that the “owner” of a company sits at the top of the benefit food chain and that business exists solely to create wealth, that we often assume that this was always the way that the game of business was played and is the only way it can be played. Except it wasn’t . . . and it isn’t.

In Bucharest, they had had employment and a home. They had had Sasha. Guy might find employment here, they might even find a home, but Sasha, she feared, was lost forever. Even his memory was disappearing into the past. For the last week or so, she had not given him a thought, though there always remained, like a shadow on her mind, the hollow darkness into which he had disappeared. He was dead, she supposed, like her loved red kitten that had fallen from the balcony of the flat. If one could not bear the memory of the dead, then they must be shut out of memory. There was no other action anyone could take against the bafflement of grief.

About “Knowing the Conditions” (一，景気を知ると云事) “Knowing the conditions” means to carefully ascertain the ebbs and flows, shallows and depths, weaknesses and strengths of the location and the enemy. By always utilizing the teaching of the “cord-measure” [10 above], such conditions can be sensed immediately. By catching the conditions of the moment, you will be victorious whether facing the front or the rear. Ponder this carefully. (25) About “Becoming your Enemy” (一、敵に成と云事) You should think of your own body as the enemy’s. Whether the opponent is holed up somewhere or is a mighty force,26 or you come face to face with an expert in the martial Way, you must anticipate the difficulties going through his mind. If you cannot calculate the confusion in his mind, you will mistake his weaknesses for strengths, see a novice as an accomplished master, view a small enemy as a powerful one, or grant your foe advantages when he has none. Become your enemy. Study this well. (26) “Retained Mind” and “Freed Mind” (一、残心放心の事) “Retained mind” (zanshin) and “freed mind” (hōshin) should be employed as the circumstance and moment dictates. When you take up your sword, it is standard for the “heart of intent” (i-no-kokoro) to be freed and the “heart of perception” (shin-no-kokoro) to be retained (kept hold of). The moment you strike at the enemy, release your “heart of perception” and retain your “heart of intent.” There are various methods for employing “retained mind” and “freed mind.” This should be studied carefully.

About “Contesting Height” (一，たけくらべと云事) “Contesting height” is employed when very close and clinging to the enemy. Make yourself as tall as you can, as if contesting height. In your mind, make yourself taller than your opponent. The cadence for getting in close is the same as the others. Consider this well. (31) About the “Door” Teaching (一，扉のおしへと云事) The body of the “door”27 is used when moving in to stick to the enemy. Make the span of your body wide and straight as if to conceal the enemy’s sword and body. Fuse yourself to the enemy so that there is no space between your bodies. Then pivot to the side, making yourself slender and straight, and smash your shoulder into his chest to knock him down. Practice this. (32) The “General and His Troops” Teaching (一、将卒のおしへの事) The “general and his troops” is a teaching that means once you embody the principles of strategy, you see the enemy as your troops and yourself as their general. Do not allow the enemy any freedom whatsoever, neither permitting him to swing nor thrust with his sword. He is so completely under your sway that he is unable to think of any tactics. This is crucial. (33) About the “Stance of No-Stance” (一，うかうむかうと云事) The “stance of no-stance” refers to [the mindset] when you are holding your sword. You can adopt various stances, but if your mind is so preoccupied with the engarde position, the sword and your body will be ineffectual. Even though you always have your sword, do not become preoccupied with any particular stance. There are three varieties of upper stance (jōdan) as well as three attitudes for the middle (chūdan) and lower (gedan) stances that you can adopt. The same can be said for the left-side and right-side stances (hidari-waki and migi-waki). Seen as such, this is the mind of no-stance. Ponder this carefully.

About “Contesting Height” (一，たけくらべと云事) “Contesting height” is employed when very close and clinging to the enemy. Make yourself as tall as you can, as if contesting height. In your mind, make yourself taller than your opponent. The cadence for getting in close is the same as the others. Consider this well. (31) About the “Door” Teaching (一，扉のおしへと云事) The body of the “door”27 is used when moving in to stick to the enemy. Make the span of your body wide and straight as if to conceal the enemy’s sword and body. Fuse yourself to the enemy so that there is no space between your bodies. Then pivot to the side, making yourself slender and straight, and smash your shoulder into his chest to knock him down. Practice this. (32) The “General and His Troops” Teaching (一、将卒のおしへの事) The “general and his troops” is a teaching that means once you embody the principles of strategy, you see the enemy as your troops and yourself as their general. Do not allow the enemy any freedom whatsoever, neither permitting him to swing nor thrust with his sword. He is so completely under your sway that he is unable to think of any tactics. This is crucial. (33) About the “Stance of No-Stance” (一，うかうむかうと云事) The “stance of no-stance” refers to [the mindset] when you are holding your sword. You can adopt various stances, but if your mind is so preoccupied with the engarde position, the sword and your body will be ineffectual. Even though you always have your sword, do not become preoccupied with any particular stance. There are three varieties of upper stance (jōdan) as well as three attitudes for the middle (chūdan) and lower (gedan) stances that you can adopt. The same can be said for the left-side and right-side stances (hidari-waki and migi-waki). Seen as such, this is the mind of no-stance. Ponder this carefully. △ (39-3) About “Assessing the Location” △ (39-4) About “Dealing to Many Enemies” (Simplified versions of Article 1 in the Fire Scroll [Scroll 3] and Article 33 in the Water Scroll [Scroll 2] of Gorin-no-Sho.) (34) About “The Body of a Boulder” (一、いわをの身と云事) “The body of a boulder” is to have an unmovable mind that is strong and vast. You come to embody myriad principles through your training, to the extent that nothing can touch you. All living things will avoid you. Although devoid of consciousness, even plants will not take root on a boulder. Even the rain and wind will do nothing to a boulder. You must strive to understand what this “body” means.

appendix a note on the translation In rendering this book—originally composed in a tongue that has not yet achieved existence—into English, I might easily have saved myself a great deal of labor by having recourse to invented terms; in no case have I done so. Thus in many instances I have been forced to replace yet undiscovered concepts by their closest twentieth-century equivalents. Such words as peltast, androgyn, and exultant are substitutions of this kind, and are intended to be suggestive rather than definitive. Metal is usually, but not always, employed to designate a substance of the sort the word suggests to contemporary minds. When the manuscript makes reference to animal species resulting from biogenetic manipulation or the importation of extrasolar breeding stock, the name of a similar extinct species has been freely substituted. (Indeed, Severian sometimes seems to assume that an extinct species has been restored.) The nature of the riding and draft animals employed is frequently unclear in the original text. I have scrupled to call these creatures horses, since I am certain the word is not strictly correct. The “destriers” of The Book of the New Sun are unquestionably much swifter and more enduring animals than those we know, and the speed of those used for military purposes seems to permit the delivering of cavalry charges against enemies supported by high-energy armament. Latin is once or twice employed to indicate that inscriptions and the like are in a language Severian appears to consider obsolete. What the actual language may have been, I cannot say. To those who have preceded me in the study of the posthistoric world, and particularly to those collectors—too numerous to name here—who have permitted me to examine artifacts surviving so many centuries of futurity, and most especially to those who have allowed me to visit and photograph the era’s few extant buildings, I am truly grateful. G.W.

(1) The Mindset of Strategy and Positioning (心持ちの事　付　座之次第) ◎ With regards to mindset as you engage in a contest, be calmer than normal and try to see into your opponent’s mind. The enemy whose voice becomes higher in pitch, eyes widen, face reddens, muscles bulge and face grimaces is basically incompetent and will [clumsily] hit through to the ground. When faced with a [second-rate] adversary such as this, maintain serenity of mind and observe his face dispassionately so as not to provoke him. Then, taking hold of your sword, smile and assume a position lower than the upper stance (jōdan). Coolly evade his blow as he tries to attack you. When the enemy appears somewhat perturbed by your unusual attitude, this is the time to strike. Also, if your opponent is quiet, eyes narrowed, body at ease, and he is holding his sword in a relaxed manner as if his fingers are floating on the hilt, assume that he is an expert. Do not saunter carelessly into his range. You must seize the initiative and assail him skillfully, driving him back and striking in quick succession. If you are nonchalant with such a competent opponent, he will force you back. It is crucial to ascertain how capable your enemy is. In terms of where you should position yourself, the same conditions apply in both spacious or cramped locations. Step in so that walls will not impede your sword swings from either side. Take an approximate stance with the long sword and nimbly close in on your foe. If your sword should collide with some barrier, the enemy will become emboldened and will hem you in. If your sword looks as if it might scrape the ceiling, determine the actual height with the tip and be mindful thereafter. You can employ either sword for this, as long as it is the one that cannot be used [in attack while you do this]. Keep the light behind you. With your usual training, be prepared to freely apply any kind of technique with a relaxed mind, but always execute with urgency. It is important to adapt according to the circumstances. (2) About Gaze (目付之事) ◎ Direct your eyes on the enemy’s face. Do not focus on anything else. Since the mind is projected in [facial] expressions, there is no place more revealing than the face to fix one’s gaze. The way of observing the enemy’s face is the same as looking through the mist at trees and rocks on an island two and a half miles [4 km] in the distance. It is the same as peering at [and identifying] birds perched atop a shanty 100 yards [91 meters] away through the falling sleet. It is also akin to beholding a decorative wooden board used to cover the ridge and purlin ends of a roof gable or the tiles on a hut. Calmly focus your gaze [to take everything in].

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Too many places didn't want to hire her, claiming her lack of hearing was a liability that would put an unfair burden on their insurance. Never mind that she traveled with a submersible designed to her parameters, signaling all alarms and issues with flashing lights and pressure changes in the fabric of her seat; they were uncomfortable about the idea of working with a deaf woman, and while the Americans with Disabilities Act made it harder for them to refuse her employment, it didn't make it impossible. There would always be lawyers who specialize in keeping the disabled out of the workforce, especially when the jobs they wanted to do - the jobs they were trained to do - were difficult or dangerous or otherwise complex.

Here’s what I reckon. In the olden days, there were institutional boundaries that kept us from getting overexcited. Our employers provided them, for instance. We worked a 9-to-5 day and weekends were off-limits. We didn’t take our phones home. We didn’t have home computers. We weren’t on call 24/7. We could whine if the boundaries were crossed and someone - a boss, the HR department or the Union - would fix the issue. The church ordained days of rest each week and the shops were closed on Sundays. Plane trips were once-in-a-lifetime experiences. We communicated with letters, written slowly and mindfully. No one experienced one-hour-or-less response times.

Deceit indeed is but a measure of the smallness of mind of him who employs it, and simply shows that his intelligence is too meagrely equipped to enable him to arrive at his ends by just and reasonable methods. No doubt the art of lying has ben practised with success in diplomacy; but unlike that honesty which here as elsewhere is the best policy, a lie always leaves a drop of poison behind, and even the most dazzling diplomatic success gained by dishonesty stands on an insecure foundation, for it awakes in the defeated party a sense of aggravation, a desire for vengeance, and a hatred which must always be a menace to his foe.

Music is clean, clear, its rules are forever, another country for the mind to go to, and so this search for employment among the drinking places of Galveston did not bother him. To Simon, the world of musical structures was far more real than the shoddy saloons in which he had to play. Nothing could match it, nothing in this day-to-day world could ever come up to it. It existed outside him. It was better than he was. He was always on foot in that world, an explorer in busted shoes.

Career inflection points are commonplace. A story comes to mind. It so happens that it was related to me by a business journalist who had interviewed me when this book was first published. This man used to be a banker. He was happily and productively employed until one day he went to work and learned that his employer had been acquired by another, larger bank. In short order he was out of a job. He decided to change careers and become a stockbroker. He knew that he would have to pay his dues. While he was comfortable with financial matters, he knew that a banker’s skills are not the same as those required of a stockbroker. So he went to stockbroker school and eventually started working as a full-fledged broker. For a while, things went well and the future looked promising. However, a short time before we met, on-line brokerage firms started to appear. Several of this man’s clients left him, preferring to do their business with low-cost on-line firms. The handwriting was on the wall. This time, our man decided to make his move early. He had always had an interest in, and aptitude for, writing. Building on the financial knowledge that he had first acquired as a banker, and that was reinforced

His resolutions were straightforward and eminently practical. It is necessary for me to be extremely frugal for some time, till I have paid what I owe. To endeavor to speak truth in every instance; to give nobody expectations that are not likely to be answered, but aim at sincerity in every word and action—the most amiable excellence in a rational being. To apply myself industriously to whatever business I take in hand, and not divert my mind from my business by any foolish project of growing suddenly rich; for industry and patience are the surest means of plenty. I resolve to speak ill of no man whatever, not even in a matter of truth; but rather by some means excuse the faults I hear charged upon others, and upon proper occasions speak all the good I know of every body. Franklin was proud of this plan, and prouder still, with the passing years, of making it the basis for his life’s conduct. Writing almost half a century later, he said, “It is the more remarkable, as being formed when I was so young, and yet being pretty faithfully adhered to quite through to old age.” Having formulated his four commandments on the high seas, Franklin proceeded after landing to identify thirteen cardinal virtues. In typical orderly fashion (number three on the list), he enumerated them, with a thumbnail description of each: Temperance Eat not to dullness. Drink not to elevation. Silence Speak not but what may benefit others or yourself. Avoid trifling conversation. Order Let all your things have their places. Let each part of your business have its time. Resolution Resolve to perform what you ought. Perform without fail what you resolve. Frugality Make no expense but to do good to others or yourself: i.e., Waste nothing. Industry Lose no time. Be always employed in something useful. Cut off all unnecessary actions. Sincerity Use no hurtful deceit. Think innocently and justly; and if you speak, speak accordingly. Justice Wrong none, by doing injuries or omitting the benefits that are your duty. Moderation Avoid extremes. Forbear resenting injuries so much as you think they deserve. Cleanliness Tolerate no uncleanness in body, clothes or habitation. Tranquillity Be not disturbed at trifles, or at accidents common or unavoidable. Chastity Rarely use venery but for health or offspring; never to dullness, weakness or the injury of your own or another’s peace or reputation. Franklin’s list originally stopped at a dozen. But a Quaker friend gently pointed out that certain of Franklin’s neighbors thought him proud. Franklin expressed surprise, thinking he had tamed that lion. After the friend cited examples, however, Franklin conceded that he required more work in this area. He added a thirteenth virtue: 13. Humility Imitate Jesus and Socrates.

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For years Angus McAllister had set before himself as his earthly goal the construction of a gravel path through the Castle’s famous yew alley. For years he had been bringing the project to the notice of his employer, though in anyone less whiskered the latter’s unconcealed loathing would have caused embarrassment. And now, it seemed, he was at it again. 'Gravel path!' Lord Emsworth stiffened through the whole length of his stringy body. Nature, he had always maintained, intended a yew alley to be carpeted with a mossy growth. And, whatever Nature felt about it, he personally was dashed if he was going to have men with Clydeside accents and faces like dissipated potatoes coming along and mutilating that lovely expanse of green velvet. 'Gravel path, indeed! Why not asphalt? Why not a few hoardings with advertisements of liver pills and a filling station? That’s what the man would really like.' Lord Emsworth felt bitter, and when he felt bitter he could be terribly sarcastic. 'Well, I think it is a very good idea,' said his sister. 'One could walk there in wet weather then. Damp moss is ruinous to shoes.' Lord Emsworth rose. He could bear no more of this. He left the table, the room, and the house, and, reaching the yew alley some minutes later, was revolted to find it infested by Angus McAllister in person. The head-gardener was standing gazing at the moss like a high priest of some ancient religion about to stick the gaff into the human sacrifice. 'Morning, McAllister,' said Lord Emsworth, coldly. 'Good morrrrning, your lorrudsheep.' There was a pause. Angus McAllister, extending a foot that looked like a violin-case, pressed it on the moss. The meaning of the gesture was plain. It expressed contempt, dislike, a generally anti-moss spirit; and Lord Emsworth, wincing, surveyed the man unpleasantly through his pince-nez. Though not often given to theological speculation, he was wondering why Providence, if obliged to make head-gardeners, had found it necessary to make them so Scotch. In the case of Angus McAllister, why, going a step farther, have made him a human being at all? All the ingredients of a first-class mule simply thrown away. He felt that he might have liked Angus McAllister if he had been a mule. 'I was speaking to her leddyship yesterday.' 'Oh?' 'About the gravel path I was speaking to her leddyship.' 'Oh?' 'Her leddyship likes the notion fine.' 'Indeed! Well——' Lord Emsworth’s face had turned a lively pink, and he was about to release the blistering words which were forming themselves in his mind when suddenly he caught the head-gardener’s eye and paused. Angus McAllister was looking at him in a peculiar manner, and he knew what that look meant. Just one crack, his eye was saying—in Scotch, of course—just one crack out of you and I tender my resignation. And with a sickening shock it came home to Lord Emsworth how completely he was in this man’s clutches. He shuffled miserably. Yes, he was helpless. Except for that kink about gravel paths, Angus McAllister was a head-gardener in a thousand, and he needed him. He could not do without him. Filled with the coward rage that dares to burn but does not dare to blaze, Lord Emsworth coughed a cough that was undisguisedly a bronchial white flag. 'I’ll—er—I’ll think it over, McAllister.' 'Mphm.' 'I have to go to the village now. I will see you later.' 'Mphm.' 'Meanwhile, I will—er—think it over.' 'Mphm.

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