Abroad Wishes Quotes

People whose wishes get granted often don't turn out to be very nice people.

Haven’t you got any romance in your soul?’ said Magrat plaintively. ‘No,’ said Granny. 'I ain’t. And stars don’t care what you wish, and magic don’t make things better, and no one doesn’t get burned who sticks their hand in a fire. If you want to amount to anything as a witch, Magrat Garlick, you got to learn three things. What’s real, what’s not real, and what’s the difference.

We wish to learn all the curious, outlandish ways of all the different countries, so that we can "show off" and astonish people when we get home. We wish to excite the envy of our untraveled friends with our strange foreign fashions which we can't shake off.

Travel is little beds and cramped bathrooms. It’s old television sets and slow Internet connections. Travel is extraordinary conversations with ordinary people. It’s waiters, gas station attendants, and housekeepers becoming the most interesting people in the world. It’s churches that are compelling enough to enter. It’s McDonald’s being a luxury. It’s the realization that you may have been born in the wrong country. Travel is a smile that leads to a conversation in broken English. It’s the epiphany that pretty girls smile the same way all over the world. Travel is tipping 10% and being embraced for it. Travel is the same white T-shirt again tomorrow. Travel is accented sex after good wine and too many unfiltered cigarettes. Travel is flowing in the back of a bus with giggly strangers. It’s a street full of bearded backpackers looking down at maps. Travel is wishing for one more bite of whatever that just was. It’s the rediscovery of walking somewhere. It’s sharing a bottle of liquor on an overnight train with a new friend. Travel is “Maybe I don’t have to do it that way when I get back home.” It’s nostalgia for studying abroad that one semester. Travel is realizing that “age thirty” should be shed of its goddamn stigma.

From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance. This armoire, we are prone to recall, is the very one in which we hid as a boy; and it was these silver candelabra that lined our table on Christmas Eve; and it was with this handkerchief that she once dried her tears, et cetera, et cetera. Until we imagine that these carefully preserved possessions might give us genuine solace in the face of a lost companion.

From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough.

I wish we had loved Johnny more when he was alive. Of course we loved Johnny very much. Johnny knew that. Everybody knew it. Loving Johnny more. What does it mean, now? Parents all over the earth who lost sons in the war have felt this kind of question, and sought an answer. To me, it means loving life more, being more aware of life, of one's fellow human beings, of the earth. It means obliterating, in a curious but real way, the ideas of evil and hate and the enemy, and transmuting them, with the alchemy of suffering, into ideas of clarity and charity. It means caring more and more about other people, at home and abroad, all over the earth. It means caring more about God.

Looking' his last' upon the scene of his former joys and his later sufferings, and wishing 'she' could see him now, abroad on the wild sea, facing peril and death with a dauntless heart, going to his doom with a grim smile on his lips.

Hamlet's Cat's Soliloquy "To go outside, and there perchance to stay Or to remain within: that is the question: Whether 'tis better for a cat to suffer The cuffs and buffets of inclement weather That Nature rains on those who roam abroad, Or take a nap upon a scrap of carpet, And so by dozing melt the solid hours That clog the clock's bright gears with sullen time And stall the dinner bell. To sit, to stare Outdoors, and by a stare to seem to state A wish to venture forth without delay, Then when the portal's opened up, to stand As if transfixed by doubt. To prowl; to sleep; To choose not knowing when we may once more Our readmittance gain: aye, there's the hairball; For if a paw were shaped to turn a knob, Or work a lock or slip a window-catch, And going out and coming in were made As simple as the breaking of a bowl, What cat would bear the houselhold's petty plagues, The cook's well-practiced kicks, the butler's broom, The infant's careless pokes, the tickled ears, The trampled tail, and all the daily shocks That fur is heir to, when, of his own will, He might his exodus or entrance make With a mere mitten? Who would spaniels fear, Or strays trespassing from a neighbor's yard, But that the dread of our unheeded cries And scraches at a barricaded door No claw can open up, dispels our nerve And makes us rather bear our humans' faults Than run away to unguessed miseries? Thus caution doth make house cats of us all; And thus the bristling hair of resolution Is softened up with the pale brush of thought, And since our choices hinge on weighty things, We pause upon the threshold of decision.

It is common to say Watergate shattered American innocence, that Vietnam shattered American innocence, that September 11 shattered American innocence, that Trump shattered American innocence. But this was all wishful thinking. American innocence never dies. That pain in my heart is my innocence.

Because well he knew that when one is traveling abroad for the first time, one does not wish to look back on laborsome instructions, weighty advice, or tearful sentiments. Like the memory of the simple soup, when one is homesick what one will find most comforting to recall are those lighthearted little stories that have been told a thousand times before.

For me alone Don Quixote was born and I for him. His was the power of action, mine of writing. Only we two are at one, despite that fictitious and Tordillescan scribe who has dared, and may dare again, to pen the deeds of my valorous knight with his coarse and ill-trimmed ostrich feather. This is no weight for his shoulders, no task for his frozen intellect; and should you chance to make his acquaintance, you may tell him to leave Don Quixote's weary and mouldering bones to rest in the grave, nor seek, against all the canons of death, to carry him off to Old Castile, or to bring him out of the tomb, where he most certainly lies, stretched at full length and powerless to make a third journey, or to embark on any new expedition. For the two on which he rode out are enough to make a mockery of all the countless forays undertaken by all the countless knights errant, such has been the delight and approval they have won from all to whose notice they have come, both here and abroad. Thus you will comply with your Christian profession by offering good counsel to one who wishes you ill, and I shall be proud and satisfied to have been the first author to enjoy the pleasure of witnessing the full effect of his own writing. For my sole object has been to arouse men's contempt for all fabulous and absurd stories of knight errantry, whose credit this tale of my genuine Don Quixote has already shaken, and which will, without a doubt, soon tumble to the ground. Farewell.

Tis a funny thing, reflected the Count as he stood ready to abandon his suite. From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance. This armoire, we are prone to recall, is the very one in which we hid as a boy; and it was these silver candelabra that lined our table on Christmas Eve; and it was with this handkerchief that she once dried her tears, et cetera, et cetera. Until we imagine that these carefully preserved possessions might give us genuine solace in the face of a lost companion. But, of course, a thing is just a thing.

I feel more strongly with every recurring year that our country has no tradition which does it so much honour and which it should guard so jealously as that of its hospitality. It is a tradition that is unique as far as my experience goes (and I have visited not a few places abroad) among the modern nations. Some would say, perhaps, that with us it is rather a failing than anything to be boasted of. But granted even that, it is, to my mind, a princely failing, and one that I trust will long be cultivated among us. Of one thing, at least, I am sure. As long as this one roof shelters the good ladies aforesaid- and I wish from my heart it may do so for many and many a long year to come- the tradition of genuine warm-hearted courteous Irish hospitality, which our forefathers have handed down to us and which we must hand down to our descendants, is still alive among us.

How horrified he would have been if, seven years ago, when he had just come from abroad, someone had told him that there was no need to seek or invent anything, that his rut had long been carved out for him and determined from all eternity, and that, however he twisted and turned, he would be that which everybody was in his position. He could not have believed it. Had he not wished with all his soul to establish a republic in Russia, then to become a Napoleon himself, a philosopher, a tactician, the defeater of Napoleon? Had he not seen the possibility and passionately wished to transform depraved mankind and bring his own self to the highest degree of perfection? ... He sometimes comforted himself with the thought that he happened to be leading his life just so, in the meantime; but then he would be horrified by another thought, that it was just so, in the meantime, that so many people had entered this life, this club, as he had, with all their teeth and hair, and come out of it with not a single tooth or hair left.

But you know how free-spirited my parents were and how... carefree they brought me up abroad. I'm just not used to this suffocating life which revolves around etiquette and rules. I sincerely wish I could set fire to society's rulebook and delight in fanning the flames with unladylike gusto

We wish to learn all the curious, outlandish ways of all the different countries, so that we can "show off" and astonish people when we get home. We wish to excite the envy of our untraveled friends with our strange foreign fashions which we can't shake off. All our passengers are paying strict attention to this thing, with the end in view which I have mentioned. The gentle reader will never, never know what a consummate ass he can become, until he goes abroad.

For those wishing to vacation abroad, the agency could recommend destinations that were relatively free of local race prejudice and, just as important, not overrun by white American tourists—for nothing was more frustrating than traveling thousands of miles only to encounter the same bigots you dealt with every day at home.

Oh, don't I wish I could manage things for you as I do for my heroines! You're pretty enough and good enough already, so I'd have some rich relation leave you a fortune unexpectedly; then you'd dash out as an heiress, scorn everyone who has slighted you, go abroad, and como home my Lady Something in a blaze of splendor and elegance.

Can grief and gratitude coexist? Could he miss the kids’ mother and also be grateful for his time with Maisie and Grant? Or did the gratitude just make him miss Sara more and wish she was the one on this train with him instead of her sleeping kids? And in helping them these past few years with their grief, had he once again neglected his own?

The desertion of Rwanda by the UN force was Hutu Power’s greatest diplomatic victory to date, and it can be credited almost single-handedly to the United States. With the memory of the Somalia debacle still very fresh, the White House had just finished drafting a document called Presidential Decision Directive 25, which amounted to a checklist of reasons to avoid American involvement in UN peacekeeping missions. It hardly mattered that Dallaire’s call for an expanded force and mandate would not have required American troops, or that the mission was not properly peacekeeping, but genocide prevention. PDD 25 also contained what Washington policymakers call “language” urging that the United States should persuade others not to undertake the missions that it wished to avoid. In fact, the Clinton administration’s ambassador to the UN, Madeleine Albright, opposed leaving even the skeleton crew of two hundred seventy in Rwanda. Albright went on to become Secretary of State, largely because of her reputation as a “daughter of Munich,” a Czech refugee from Nazism with no tolerance for appeasement and with a taste for projecting U.S. force abroad to bring rogue dictators and criminal states to heel. Her name is rarely associated with Rwanda, but ducking and pressuring others to duck, as the death toll leapt from thousands to tens of thousands to hundreds of thousands, was the absolute low point in her career as a stateswoman.

Every republic runs its greatest risk not so much from discontented soldiers as from discontented multi-millionaires. They are very rarely, if ever, content with a position of equality, and the larger the population which is said to be equal with them, the less content they are. Their natural desire is to be a class apart, and if they cannot have titles at home, they wish to be received as equals by titled people abroad. That is exactly our present position, and would be the end of the American dream. All past republics have been overthrown by rich men, or nobles, and we have plenty of Sons of the Revolution ready for the job, and plenty of successful soldiers deriding the Constitution, unrebuked by the Executive or by public opinion.

Yet I have reflected on the fact that for most of use, there is a hard, impassable barrier between the most imaginatively detailed depravity and its real-life execution. It's the same solid steel wall that inserts itself between a kinife and my wrist even when I'm at my most disconsolate. So how was Kevin able to raise that crossbow, point it at Laura's breastbone, and then really, actually, in time and space, squeeze the release? I can only assume that he discovered what I never wish to. That there is no barrier. That like my trips abroad or this ludicrous scheme of bike locks and invitations on school stationaery, the very squeezing of that release can be broken down into a series of simple constituent parts. It may be no more miraculous to pull the trigger of a bow or a gun than it is to reach for a glass of water. I fear that crossing into the "unthinkable" turns out to be no more athletic than stepping across the threshold of an ordinary room; and that, if you will, is the trick. The secret. As ever, the secret is that there is no secret. He must almost have wanted to giggle, though that is not his style; those Columbine kids did giggle. And once you have found out that there is nothing to stop you—that the barrier, so seemingly uncrossable, is all in your head—it must be possible to step back and forth across that threshold again and again, shot after shot, as if an unintimidating pipsqueak has drawn a line across the carpet that you must not pass and you launch tauntingly over it, back and over it, in a mocking little dance.

To him who in the love of Nature holds Communion with her visible forms, she speaks A various language; for his gayer hours She has a voice of gladness, and a smile And eloquence of beauty, and she glides Into his darker musings, with a mild And healing sympathy, that steals away Their sharpness, ere he is aware. When thoughts Of the last bitter hour come like a blight Over thy spirit, and sad images Of the stern agony, and shroud, and pall, And breathless darkness, and the narrow house, Make thee to shudder, and grow sick at heart;— Go forth, under the open sky, and list To Nature’s teachings, while from all around— Earth and her waters, and the depths of air— Comes a still voice— Yet a few days, and thee The all-beholding sun shall see no more In all his course; nor yet in the cold ground, Where thy pale form was laid, with many tears, Nor in the embrace of ocean, shall exist Thy image. Earth, that nourished thee, shall claim Thy growth, to be resolved to earth again, And, lost each human trace, surrendering up Thine individual being, shalt thou go To mix for ever with the elements, To be a brother to the insensible rock And to the sluggish clod, which the rude swain Turns with his share, and treads upon. The oak Shall send his roots abroad, and pierce thy mould. Yet not to thine eternal resting-place Shalt thou retire alone, nor couldst thou wish Couch more magnificent. Thou shalt lie down With patriarchs of the infant world—with kings, The powerful of the earth—the wise, the good, Fair forms, and hoary seers of ages past, All in one mighty sepulchre. The hills Rock-ribbed and ancient as the sun,—the vales Stretching in pensive quietness between; The venerable woods—rivers that move In majesty, and the complaining brooks That make the meadows green; and, poured round all, Old Ocean’s gray and melancholy waste,— Are but the solemn decorations all Of the great tomb of man. The golden sun, The planets, all the infinite host of heaven, Are shining on the sad abodes of death, Through the still lapse of ages. All that tread The globe are but a handful to the tribes That slumber in its bosom.—Take the wings Of morning, pierce the Barcan wilderness, Or lose thyself in the continuous woods Where rolls the Oregon, and hears no sound, Save his own dashings—yet the dead are there: And millions in those solitudes, since first The flight of years began, have laid them down In their last sleep—the dead reign there alone. So shalt thou rest, and what if thou withdraw In silence from the living, and no friend Take note of thy departure? All that breathe Will share thy destiny. The gay will laugh When thou art gone, the solemn brood of care Plod on, and each one as before will chase His favorite phantom; yet all these shall leave Their mirth and their employments, and shall come And make their bed with thee. As the long train Of ages glide away, the sons of men, The youth in life’s green spring, and he who goes In the full strength of years, matron and maid, The speechless babe, and the gray-headed man— Shall one by one be gathered to thy side, By those, who in their turn shall follow them. So live, that when thy summons comes to join The innumerable caravan, which moves To that mysterious realm, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon, but, sustained and soothed By an unfaltering trust, approach thy grave, Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams.

We will have to decide which approaches we wish to emulate from abroad, which structures we wish to dismantle from before, which strategies we wish to retrieve from our past, and which institutions we may need to fashion completely anew.

Tis a funny thing, reflected the Count as he stood ready to abandon his suite. From the earliest age, we must learn to say goodbye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough.

These people were the ones who made the magical kingdom work, who cooked its meals and swept its floors and carted its night soil and were its faces in the crowd and whose wishes and dreams, undemanding as they were, were of no consequence.

He told me it was for men of desperate fortunes on one hand, or of aspiring, superior fortune on the other, who when abroad upon adventures, to rise by enterprize, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me, or to far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found by long experience was the best state in the world, the most suited to human happiness, not exposed to the miseries of hardships, the labour and sufferings of the mechanick part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind. He told me I might judge of the happiness of this state by this one thing, viz. that this was the state of life which all other people envied, that kings had frequently lamented the miserable consequences of being born to great things, and wished they had been placed in the middle of the two extremes, between the mean and the great; that the wise man gave his testimony to this as the just standard of true felicity, when he prayed to have neither poverty or riches. He bid me observe it, and I should always find, that the calamities of life were shared among the upper and lower part of mankind; but that the middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were so subjected to so many distempers and uneasiness, either of body or mind, as those were who, by vicious living, luxury, and extravagancies on one hand, and by hard labour, want of necessaries, and mean or insufficient diet on the other hand, bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kinds of vertues and all kinds of enjoyments; that peace and plenty were the hand-maids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversion, and all desirable pleasures, were the blessing attending the middle station of life; that this way men went silently and smoothly thro’ the world, and comfortably out of it, not embarrassed with the labour of their hands or of the head, not sold to the life of slavery for daily bread, or harrast with perplexed circumstances, which rob the soul of peace and the body of rest; not enraged with the passion of envy, or secret burning lust of ambition for great things; but in easy circumstances sliding gently thro’ the world, and sensibly tasting the sweets of living without the bitter, feeling that they are happy and learning by every day’s experience to know it more sensibly.

truck…Black soliders returning from American’s wars abroad were tarred and feathered…Black soldiers returning from America’s wars in uniform were castrated and lynched…Brave Black soldiers had their medals of honor retracted and denied   So Truman passed a law not for Black people…we have always been better than the country we served…but to tell the whites who thought it more important to be white than united…that Black people are an integral if not essential part of this nation…And we are to be accepted…and honored…for the historic good wishes and sacrifices we offered America…Not only fifty years ago

Through the summer of 1845, Miss Barrett, as usual, recovered strength, but so slightly that her doctor urged that she should not face the winter in England. Plans were accordingly made for her going abroad, to which the following letters refer, but the scheme ultimately broke down before the prohibition of Mr. Barrett — a prohibition for which no valid reason was put forward, and which, to say the least, bore the colour of unaccountable indifference to his daughter’s health and wishes. The matter is of some importance on account of its bearing on the action taken by Miss Barrett in the autumn of the following year.

It's a Catholic glacier. You can tell by the look of it. And the management." I said, no, I believed nothing but the extreme end of it was in a Catholic canton. "Well, then, it's a government glacier," said Harris. "It's all the same. Over here the government runs everything—so everything's slow; slow, and ill-managed. But with us, everything's done by private enterprise—and then there ain't much lolling around, you can depend on it. I wish Tom Scott could get his hands on this torpid old slab once—you'd see it take a different gait from this." I said I was sure he would increase the speed, if there was trade enough to justify it.

We wished to go to the Ambrosian Library, and we did that also. We saw a manuscript of Virgil, with annotations in the handwriting of Petrarch, the gentleman who loved another man's Laura, and lavished upon her all through life a love which was a clear waste of the raw material. It was sound sentiment, but bad judgment. It brought both parties fame, and created a fountain of commiseration for them in sentimental breasts that is running yet. But who says a word in behalf of poor Mr. Laura? (I do not know his other name.) Who glorifies him? Who bedews him with tears? Who writes poetry about him? Nobody. How do you suppose he liked the state of things that has given the world so much pleasure? How did he enjoy having another man following his wife every where and making her name a familiar word in every garlic-exterminating mouth in Italy with his sonnets to her pre-empted eyebrows? They got fame and sympathy--he got neither. This is a peculiarly felicitous instance of what is called poetical justice. It is all very fine; but it does not chime with my notions of right. It is too one-sided--too ungenerous.

You should be extending your stay among writers whose genius is unquestionable, deriving constant nourishment from them if you wish to gain anything from your reading that will find a lasting place in your mind. To be everywhere is to be nowhere. People who spend their whole life travelling abroad end up having plenty of places where they can find hospitality but no real friendships.

Well, then, it's a government glacier," said Harris. "It's all the same. Over here the government runs everything—so everything's slow; slow, and ill-managed. But with us, everything's done by private enterprise—and then there ain't much lolling around, you can depend on it. I wish Tom Scott could get his hands on this torpid old slab once—you'd see it take a different gait from this.

Mr. President I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them: For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect. In these sentiments, Sir, I agree to this Constitution with all its faults, if they are such; because I think a general Government necessary for us, and there is no form of Government but what may be a blessing to the people if well administered, and believe farther that this is likely to be well administered for a course of years, and can only end in Despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic Government, being incapable of any other. I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another's throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us in returning to our Constituents were to report the objections he has had to it, and endeavor to gain partizans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects & great advantages resulting naturally in our favor among foreign Nations as well as among ourselves, from our real or apparent unanimity. Much of the strength & efficiency of any Government in procuring and securing happiness to the people, depends, on opinion, on the general opinion of the goodness of the Government, as well as of the wisdom and integrity of its Governors. I hope therefore that for our own sakes as a part of the people, and for the sake of posterity, we shall act heartily and unanimously in recommending this Constitution (if approved by Congress & confirmed by the Conventions) wherever our influence may extend, and turn our future thoughts & endeavors to the means of having it well administred. On the whole, Sir, I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility, and to make manifest our unanimity, put his name to this instrument.

I'd like to take Gloria abroad," he complained, "except for this damn war—and next to that I'd sort of like to have a place in the country, somewhere near New York, of course, where I could write—or whatever I decide to do." Gloria laughed. "Isn't he cute?" she required of Maury. "'Whatever he decides to do!' But what am I going to do if he works? Maury, will you take me around if Anthony works?" "Anyway, I'm not going to work yet," said Anthony quickly. It was vaguely understood between them that on some misty day he would enter a sort of glorified diplomatic service and be envied by princes and prime ministers for his beautiful wife. "Well," said Gloria helplessly, "I'm sure I don't know. We talk and talk and never get anywhere, and we ask all our friends and they just answer the way we want 'em to. I wish somebody'd take care of us." "Why

FEELINGS ON WATCHING THE MOON The times are hard: a year of famine has emptied the fields, My brothers live abroad- scattered west and east. Now fields and gardens are scarcely seen after the fighting, Family members wander, scattered on the road. Attached to shadows, like geese ten thousand li apart, Or roots uplifted into September's autumn air. We look together at the bright moon, and then the tears should fall, This night, our wish for home can make five places one.

Religions are vague, of course. This means that they are easy to follow -you can interpret their prescriptions as you like. but it also means that it is easy to slip up -there is always some injunction you are violating. But Islam has no religious establishment - no popes, no bishops - that can declare by fiat which is the correct interpretation. As a result, the decision to oppose the state on the grounds that is insufficiently Islamic belongs to anyone who wishes to exercise it.

Andrew Moraviscik, one of the best American scholars of Europe, points out that once you exclude translators and clerical workers, the European Commission employs 2.500 officials, "fewer than any moderately sized European city and less than 1 percent of the number employed by the French state alone". As for its undemocratic nature, any new law it wishes to pass needs more than 71 percent of the weighted national-government votes - "a larger proportion than the required to amend the American Constitution".

A couple of years before he passed away he told me more than once that he wanted to die abroad. ‘All chairmen of Tata Sons have died abroad,’ he would say. I did question J.R.D., ‘Even if they happened to die abroad, why do you want to do so?’ ‘If I die abroad,’ he said gently, ‘I will be no bother to people here.’ The well-known journalist, M.V. Kamath, wrote after J.R.D.’s death, ‘In his life what J.R.D. did was what any pilgrim might have wished to do: go always a little further beyond the last blue mountain, wishing to know what lay there.

What an extraordinary episode in the economic progress of man that age was which came to an end in August 1914! The greater part of the population, it is true, worked hard and lived at a low standard of comfort, yet were, to all appearances, reasonably contented with this lot. But escape was possible, for any man of capacity or character at all exceeding the average, into the middle and upper classes, for whom life offered, at a low cost and with the least trouble, conveniences, comforts, and amenities beyond the compass of the richest and most powerful monarchs of other ages. The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighbouring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalisation of which was nearly complete in practice.

The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighboring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalization of which was nearly complete in practice.

Keats captures both ecstasy and its link with death in his ‘Ode to a Nightingale’. Darkling I listen; and for many a time I have been half in love with easeful Death, Call’d him soft names in many a mused rhyme, To take into the air my quiet breath; Now more than ever seems it rich to die, To cease upon the midnight with no pain, While thou art pouring forth thy soul abroad In such an ecstasy!16 The association of ecstatic states of mind with death is understandable. These rare moments are of such perfection that it is hard to return to the commonplace, and tempting to end life before tensions, anxieties, sorrows, and irritations intrude once more. For Freud, dissolution of the ego is nothing but a backward look at an infantile condition which may indeed have been blissful, but which represents a paradise lost which no adult can, or should wish to, regain. For Jung, the attainment of such states are high achievements; numinous experiences which may be the fruit of long struggles to understand oneself and to make sense out of existence. At a later point in this book, Jung’s concept of individuation, of the union of opposites within the circle of the individual psyche, will be further explored.

When it comes to the dead, it is hard to retain, or posthumously acquire, treasuredom. Being a Great Writer in itself has little to do with the matter. The important factors are: 1) An ambassadorial quality, an ability to present the nation to itself, and represent it abroad, in a way it wishes to be presented and represented. 2) An element of malleability and interpretability. The malleability allows the writer to be given a more appealing, if not entirely untruthful, image; the interpretability means that we can all find in him or her more or less whatever we require. 3) The writer, even if critical of his or her country, must have a patriotic core, or what appears to be one.

Take one famous example: arguments about property destruction after Seattle. Most of these, I think, were really arguments about capitalism. Those who decried window-breaking did so mainly because they wished to appeal to middle-class consumers to move towards global exchange-style green consumerism, and to ally with labor bureaucracies and social democrats abroad. This was not a path designed to provoke a direct confrontation with capitalism, and most of those who urged us to take this route were at least skeptical about the possibility that capitalism could ever really be defeated. Many were in fact in favor of capitalism, if in a significantly humanized form. Those who did break windows, on the other hand, didn't care if they offended suburban homeowners, because they did not figure that suburban homeowners were likely to ever become a significant element in any future revolutionary anticapitalist coalition. They were trying, in effect, to hijack the media to send a message that the system was vulnerable -- hoping to inspire similar insurrectionary acts on the part of those who might be considering entering a genuinely revolutionary alliance; alienated teenagers, oppressed people of color, undocumented workers, rank-and-file laborers impatient with union bureaucrats, the homeless, the unemployed, the criminalized, the radically discontent. If a militant anticapitalist movement was to begin, in America, it would have to start with people like these: people who don't need to be convinced that the system is rotten, only, that there's something they can do about it. And at any rate, even if it were possible to have an anticapitalist revolution without gun-battles in the streets -- which most of us are hoping it is, since let's face it, if we come up against the US army, we will lose -- there's no possible way we could have an anticapitalist revolution while at the same time scrupulously respecting property rights. Yes, that will probably mean the suburban middle class will be the last to come on board. But they would probably be the last to come on board anyway.

It was a wise policy in that false prophet, Alexander, who though now forgotten, was once so famous, to lay the first scene of his impostures in Paphlagonia, where, as Lucian tells us, the people were extremely ignorant and stupid, and ready to swallow even the grossest delusion. People at a distance, who are weak enough to think the matter at all worth enquiry, have no opportunity of receiving better information. The stories come magnified to them by a hundred circumstances. Fools are industrious in propagating the imposture; while the wise and learned are contented, in general, to deride its absurdity, without informing themselves of the particular facts, by which it may be distinctly refuted. And thus the impostor above mentioned was enabled to proceed, from his ignorant Paphlagonians, to the enlisting of votaries, even among the Grecian philosophers, and men of the most eminent rank and distinction in Rome; nay, could engage the attention of that sage emperor Marcus Aurelius; so far as to make him trust the success of a military expedition to his delusive prophecies. 23 The advantages are so great, of starting an imposture among an ignorant people, that, even though the delusion should be too gross to impose on the generality of them (which, though seldom, is sometimes the case) it has a much better chance for succeeding in remote countries, than if the first scene had been laid in a city renowned for arts and knowledge. The most ignorant and barbarous of these barbarians carry the report abroad. None of their countrymen have a large correspondence, or sufficient credit and authority to contradict and beat down the delusion. Men’s inclination to the marvellous has full opportunity to display itself. And thus a story, which is universally exploded in the place where it was first started, shall pass for certain at a thousand miles distance. But had Alexander fixed his residence at Athens, the philosophers of that renowned mart of learning had immediately spread, throughout the whole Roman empire, their sense of the matter; which, being supported by so great authority, and displayed by all the force of reason and eloquence, had entirely opened the eyes of mankind. It is true; Lucian, passing by chance through Paphlagonia, had an opportunity of performing this good office. But, though much to be wished, it does not always happen, that every Alexander meets with a Lucian, ready to expose and detect his impostures.

Liberty is a word which, according as it is used, comprehends the most good and the most evil of any in the world. Justly understood it is sacred next to those which we appropiate in divine adoration; but in the mouths of some it means anything, which enervate a necessary government; excite a jealousy of the rulers who are our own choice, and keep society in confusion for want of a power sufficiently concentered to promote its good. It is not strange that the licentious should tell us a government of energy is inconsistent with liberty, for being inconsistent with their wishes and their vices, they would have us think it contrary to human happiness. . . . A government capable of controling the whole, and bringing its force to a point, is one of the prerequisites for national liberty. We combine in society, with an expectation to have our persons and properties defended against unreasonable exactions either at home or abroad. If the public are unable to protest against the unjust impositions of foreigners, in this case we do not enjoy our natural rights, and a weakness of government is the cause. If we mean to have our natural rights and properties protected, we must first create a power which is able to do it, and in our case there is no want of resources, but a civil constitution which may draw them out and point their force. . . . Some men are mightily afraid of giving power lest it should be improved for oppression; this is doubtless possible, but where is the probability. The same objection may be made against the constitution of every state in the union, and against every possible mode of government; because a power of doing good always implies a power to do evil if the person or party be disposed. The right of the legislature to ordain laws binding on the people, gives them a power to make bad laws. The right of the judge to inflict punishment, gives him both power and opportunity to oppress the innocent; yet none but crazy men will from thence determine that it is best to have neither a legislature nor judges. If a power to promote the best interest of the people, necessarily implies a power to do evil, we must never expect such a constitution in theory as will not be open in some respects to the objections of carping and jealous men. The new Constitution is perhaps more cautiously guarded than any other in the world, and at the same time creates a power which will be able to protect the subject; yet doubtless objections may be raised, and so they may against the constitution of each state in the union. . . . If, my countrymen, you wait for a constitution which absolutely bars a power of doing evil, you must wait long, and when obtained it will have no power of doing good. I allow you are oppressed, but not from the quarter that jealous and wrongheaded men would insinuate. You are oppressed by the men, who to serve their own purposes would prefer the shadow of government to the reality.

GCHQ has traveled a long and winding road. That road stretches from the wooden huts of Bletchley Park, past the domes and dishes of the Cold War, and on towards what some suggest will be the omniscient state of the Brave New World. As we look to the future, the docile and passive state described by Aldous Huxley in his Brave New World is perhaps more appropriate analogy than the strictly totalitarian predictions offered by George Orwell's Nineteen Eighty-Four. Bizarrely, many British citizens are quite content in this new climate of hyper-surveillance, since its their own lifestyle choices that helped to create 'wired world' - or even wish for it, for as we have seen, the new torrents of data have been been a source of endless trouble for the overstretched secret agencies. As Ken Macdonald rightly points out, the real drives of our wired world have been private companies looking for growth, and private individuals in search of luxury and convenience at the click of a mouse. The sigint agencies have merely been handed the impossible task of making an interconnected society perfectly secure and risk-free, against the background of a globalized world that presents many unprecedented threats, and now has a few boundaries or borders to protect us. Who, then, is to blame for the rapid intensification of electronic surveillance? Instinctively, many might reply Osama bin Laden, or perhaps Pablo Escobar. Others might respond that governments have used these villains as a convenient excuse to extend state control. At first glance, the massive growth of security, which includes includes not only eavesdropping but also biometric monitoring, face recognition, universal fingerprinting and the gathering of DNA, looks like a sad response to new kinds of miscreants. However, the sad reality is that the Brave New World that looms ahead of us is ultimately a reflection of ourselves. It is driven by technologies such as text messaging and customer loyalty cards that are free to accept or reject as we choose. The public debate on surveillance is often cast in terms of a trade-off between security and privacy. The truth is that luxury and convenience have been pre-eminent themes in the last decade, and we have given them a much higher priority than either security or privacy. We have all been embraced the world of surveillance with remarkable eagerness, surfing the Internet in a global search for a better bargain, better friends, even a better partner. GCHQ vast new circular headquarters is sometimes represented as a 'ring of power', exercising unparalleled levels of surveillance over citizens at home and abroad, collecting every email, every telephone and every instance of internet acces. It has even been asserted that GCHQ is engaged in nothing short of 'algorithmic warfare' as part of a battle for control of global communications. By contrast, the occupants of 'Celtenham's Doughnut' claim that in reality they are increasingly weak, having been left behind by the unstoppable electronic communications that they cannot hope to listen to, still less analyse or make sense of. In fact, the frightening truth is that no one is in control. No person, no intelligence agency and no government is steering the accelerating electronic processes that may eventually enslave us. Most of the devices that cause us to leave a continual digital trail of everything we think or do were not devised by the state, but are merely symptoms of modernity. GCHQ is simply a vast mirror, and it reflects the spirit of the age.

For the better part of two years Niels Lyhne wandered abroad. He was so lonely. He had no family, no friend who was dear to his heart. But there was a greater loneliness about him than that; for a person may well feel anguished and forsaken if on the whole enormous earth there is not one small place he can bless and wish well, someplace he can turn his heart toward when his heart insists on swelling, a place he can long for when longing insists on spreading its wings; but if he has the clear, steady star of a life’s goal shining overhead, then there is no night so lonely that he is entirely alone. But Niels Lyhne had no star. He didn’t know what to do with himself and his abilities. He did have talent, but he just couldn’t use it; he went around feeling like a painter without hands. How he envied the others, great and small, who, no matter where they reached in life, always found something to hold on to! Because he could not find anything to hold on to. It seemed to him that all he could do was sing the old romantic songs over again, and everything that he had accomplished had been nothing more than this. It was as if his talent were something remote in him, a quiet Pompeii, or like a harp he could take out of a corner. It was not omnipresent, it did not run down the street with him, it did not reside in his eyes, it did not tingle in his fingertips, not at all; his talent did not have a hold on him. At times it seemed to him that he had been born half a century too late, at other times that he had arrived much too early. The talent within him was rooted in something from the past which was the only thing that could give it life. It could not draw nourishment from his opinions, his convictions, his sympathies, it could not assimilate them and give them form; they floated away from each other, these two parts, like water and oil, they could be shaken together but could not be mixed, never become one.

The National Socialist Movement has, besides its delivery from the Jewishcapitalist shackles imposed by a plutocratic-democratic, dwindling class of exploiters at home, pronounced its resolve to free the Reich from the shackles of the Diktat of Versailles abroad. The German demands for a revision were an absolute necessity, a matter of course for the existence and the honor of any great people. Posterity will some day come to regard them as exceedingly modest. All these demands had to be carried through, in practice against the will of the British French potentates. Now more than ever we all see it as a success of the leadership of the Third Reich that the realization of these revisions was possible for years without resort to war. This was not the case-as the British and French demagogues would have it-because we were not then in a position to wage war. When it finally appeared as though, thanks to a gradually awakening common sense, a peaceful resolution of the remaining problems could be reached through international cooperation, the agreement concluded in this spirit on September 29, 1938, at Munich by the four great states predominantly involved, was not welcomed by public opinion in London and Paris, but was condemned as a despicable sign of weakness. The Jewish capitalist warmongers, their hands covered with blood, saw in the possible success of such a peaceful revision the vanishing of plausible grounds for the realization of their insane plans. Once again that conspiracy of pitiful, corrupt political creatures and greedy financial magnates made its appearance, for whom war is a welcome means to bolster business. The international Jewish poison of the peoples began to agitate against and to coroode healthy minds. Men of letters set out to portray decent men who desired peace as weaklings and traitors, to denounce opposition parties as a “fifth column,” in order to eliminate internal resistance to their criminal policy of war. Jews and Freemasons, armament industrialists and war profiteers, international traders and stockjobbers, found political blackguards: desperados and glory seekers who represented war as something to be yearned for and hence wished for. Adolf Hitler - speech to the Reichstag Berlin, July 19, 1940

In conclusion, the American century is not over, if by that we mean the extraordinary period of American pre-eminence in military, economic, and soft power resources that have made the United States central to the workings of the global balance of power, and to the provision of global public goods. Contrary to those who proclaim this the Chinese century, we have not entered a post-American world. But the continuation of the American century will not look like it did in the twentieth century. The American share of the world economy will be less than it was in the middle of the last century, and the complexity represented by the rise of other countries as well as the increased role of non-state actors will make it more difficult for anyone to wield influence and organize action. Analysts should stop using clichés about unipolarity and multipolarity. They will have to live with both in different issues at the same time. And they should stop talking and worrying about poorly specified concepts of decline that mix many different types of behavior and lead to mistaken policy conclusions. Leadership is not the same as domination. America will have to listen in order to get others to enlist in what former Secretary of State Hillary Clinton called a multipartner world. It is important to remember that there have always been degrees of leadership and degrees of influence during the American century. The United States never had complete control. As we saw in Chapter 1, even when the United States had preponderant resources, it often failed to get what it wanted. And those who argue that the complexity and turmoil of today’s entropic world is much worse than the past should remember a year like 1956 when the United States was unable to prevent Soviet repression of a revolt in Hungary, French loss of Vietnam, or the Suez invasion by our allies Britain, France, and Israel. One should be wary of viewing the past through rose-tinted glasses. To borrow a comedian’s line, “hegemony ain’t what it used to be, but then it never was.” Now, with slightly less preponderance and a much more complex world, the United States will need to make smart strategic choices both at home and abroad if it wishes to maintain its position. The American century is likely to continue for a number of decades at the very least, but it will look very different from how it did when Henry Luce first articulated it.

As the Princess performs the impossible balancing act which her life requires, she drifts inexorably into obsession, continually discussing her problems. Her friend Carolyn Bartholomew argues it is difficult not to be self-absorbed when the world watches everything she does. “How can you not be self-obsessed when half the world is watching everything you do; the high-pitched laugh when someone is talking to somebody famous must make you very very cynical.” She endlessly debates the problems she faces in dealing with her husband, the royal family, and their system. They remain tantalizingly unresolved, the gulf between thought and action achingly great. Whether she stays or goes, the example of the Duchess of York is a potent source of instability. James Gilbey sums up Diana’s dilemma: “She can never be happy unless she breaks away but she won’t break away unless Prince Charles does it. He won’t do it because of his mother so they are never going to be happy. They will continue under the farcical umbrella of the royal family yet they will both lead completely separate lives.” Her friend Carolyn Bartholomew, a sensible sounding-board throughout Diana’s adult life, sees how that fundamental issue has clouded her character. “She is kind, generous, sad and in some ways rather desperate. Yet she has maintained her self-deprecating sense of humour. A very shrewd but immensely sorrowful lady.” Her royal future is by no means well-defined. If she could write her own script the Princess would like to see her husband go off with his Highgrove friends and attempt to discover the happiness he has not found with her, leaving Diana free to groom Prince William for his eventual destiny as the Sovereign. It is an idle pipe-dream as impossible as Prince Charles’s wish to relinquish his regal position and run a farm in Italy. She has other more modest ambitions; to spend a weekend in Paris, take a course in psychology, learn the piano to concert grade and to start painting again. The current pace of her life makes even these hopes seem grandiose, never mind her oft-repeated vision of the future where she see herself one day settling abroad, probably in Italy or France. A more likely avenue is the unfolding vista of charity, community and social work which has given her a sense of self-worth and fulfillment. As her brother says: “She has got a strong character. She does know what she wants and I think that after ten years she has got to a plateau now which she will continue to occupy for many years.” As a child she sensed her special destiny, as an adult she has remained true to her instincts. Diana has continued to carry the burden of public expectations while enduring considerable personal problems. Her achievement has been to find her true self in the face of overwhelming odds. She will continue to tread a different path from her husband, the royal family and their system and yet still conform to their traditions. As she says: “When I go home and turn my light off at night, I know I did my best.

For then will be perfectly fulfilled in our case that prayer of our Saviour in which He prayed for His disciples to the Father saying that the love wherewith You loved Me may be in them and they in us; and again: that they all may be one as You, Father, in Me and I in You, that they also may be one in us, when that perfect love of God, wherewith He first loved us has passed into the feelings of our heart as well, by the fulfilment of this prayer of the Lord which we believe cannot possibly be ineffectual. And this will come to pass when God shall be all our love, and every desire and wish and effort, every thought of ours, and all our life and words and breath, and that unity which already exists between the Father and the Son, and the Son and the Father, has been shed abroad in our hearts and minds, so that as He loves us with a pure and unfeigned and indissoluble love, so we also may be joined to Him by a lasting and inseparable affection, since we are so united to Him that whatever we breathe or think, or speak is God, since, as I say, we attain to that end of which we spoke before, which the same Lord in His prayer hopes may be fulfilled in us: that they all may be one as we are one, I in them and You in Me, that they also may be made perfect in one; and again: Father, those whom You have given Me, I will that where I am, they may also be with Me. This then ought to be the destination of the solitary, this should be all his aim that it may be vouchsafed to him to possess even in the body an image of future bliss, and that he may begin in this world to have a foretaste of a sort of earnest of that celestial life and glory. This, I say, is the end of all perfection, that the mind purged from all carnal desires may daily be lifted towards spiritual things, until the whole life and all the thoughts of the heart become one continuous prayer.

Green Card Immigration and Nationalization by Green Card Organization One of the most highly sought-after visa programs ran anywhere in the world is the United State Green Card Lottery program, and for most people around the world, it is a symbol of their dreams come through - one day, to move to America. For this reason, the United State Green Card program is always filled with millions of applicants fighting for a Green Card. However, out of all these people, only about 50,000 people to make the cut yearly. Migration of people from one country to another is mainly for some reasons which range from economic motivations to reuniting with loved ones living abroad. Often in most scenario, for an immigrant to be a citizen of the new country, it is required for such to renounce their homeland and permanently leave their home country. Under the United States legal system, naturalization is the process through which an immigrant acquires U.S. citizenship. This is a major requirement for someone who was not born a citizen of the U.S. and or did not acquire citizenship shortly after birth but wishes to acquire citizenship of the united states. A person who becomes a U.S. citizen through naturalization enjoys all the freedoms and protections of citizenship just like every other citizens of the States, such as the right to vote and be voted for, to hold political offices and register, the right to hold and use a U.S. passport, and the right to serve as a jury in a court of law among other numerous benefits. Year in, year out, people apply from different nations of the world for the Green Card program. However, many people are disqualified from the DV lottery program, because they unsuccessfully submit their applications in a manner that does not comply with the United States governments requirements. It should be noted that The United States of America stands with a core principle of diversity and of giving every different person irrespective of background, race or color the same chances at success and equal opportunities. In order to forestall the rate at which intending immigrants were denied the Green Card, The Green Card Organization was established for the sole aim of providing help for those who desire to immigrate and provide them the best shot at success, and throughout the last 8 years of the existence of the Green Card Organization, the organization have helped countless number of people make their dream come through (their dream of being a part of our incredible country) GOD BLESS AMERICA! It is important to note that a small amount of mistake ranging from inconsistent information supplied or falsified identity in the application forms a major cause for automatic disqualification, therefore, it is crucial and important to make sure that the Green Card application is submitted correctly and timely. A notable remark that ought to be nurtured in the mind of every applicant is that the United States do not take a No for any mistake on your application. Therefore, the Green Card Organization is here to help simplify the processes involved for you and guarantee that your application will be submitted correctly and guarantee you 100% participation. A task that since the inception of the organization, has been their priority and has achieved her success in it at its apex.

It was the last two days of the Nuremberg trial that I went abroad to see. Those men who had wanted to kill me and my kind and who had nearly had their wish were to be told whether I and my kind were to kill them and why. Quite an occasion.

Page 15: This prohibition to emigration [from China] applied not only to persons wishing to settle permanently abroad but often to itinerant merchants as well. It seems to have stemmed, at least in part, from the Chinese attitude of superiority with regard to other peoples. A Chinese who preferred to live among barbarians must likewise be an inferior person.

Page 36-38: Many, perhaps most, biblical verses prescribing religious acts and obligations are ‘understood’ by classical Judaism, and by present-day Orthodoxy, in a sense which is quite distinct from, or even contrary to, their literal meaning as understood by Christian or other readers of the Old Testament, who only see the plain text. … Apologetics of Judaism claim that the interpretation of the Bible, originated by the Pharisees and fixed in the Talmud, is always more liberal than the literal sense. But some of the examples below show that this is far from being the case. … In numerous cases general terms such as ‘thy fellow’, ‘stranger’, or even ‘man’ are taken to have an exclusivist chauvinistic meaning. The famous verse ‘thou shalt love thy fellow as thyself’ (Leviticus, 19:18) is understood by classical (and present-day Orthodox) Judaism as an injunction to love one’s fellow Jew, not any fellow human. Similarly, the verse ‘neither shalt thou stand against the blood of thy fellow’ (ibid., 16) is supposed to mean that one must not stand idly by when the life (‘blood’) of a fellow Jew is in danger; but, as will be seen in Chapter 5, a Jew is in general forbidden to save the life of a Gentile, because ‘he is not thy fellow’. The generous injunction to leave the gleanings of one’s field and vineyard ‘for the poor and the stranger’ (ibid., 9-10) is interpreted as referring exclusively to the Jewish poor and to converts to Judaism. … It is quite clear even from these examples that when Orthodox Jews today (or all Jews before about 1780) read the Bible, they are reading a very different book, with a totally different meaning, from the Bible as read by non-Jews or non-Orthodox Jews. … If such a communication gap exists in Israel, where people read Hebrew and can readily obtain correct information if they wish, one can imagine how deep is the misconception abroad, say among people educated in the Christian tradition. In fact, the more such a person reads the Bible, the less he or she knows about Orthodox Judaism.

A Treatise on Money, published in 1930, is an excellent example of Keynes’s passion for generalization. In essence, Keynes built an exceedingly complicated conceptual apparatus to show how an economy on the gold standard could, under certain conditions, fall into a low-employment trap. If the monetary authority was prevented from lowering the long-term interest rate to a level consonant with investors’ expectations, and if domestic costs of production prevented the achievement of an export surplus equal to what people wished to lend abroad, the result would be an ‘excess’ of saving over investment, a sagging price level, and a ‘jammed’ economy. This was Britain’s fate in the 1920s.

Under the policy of the present government, tourists are only allowed into the country for one week at a time. This goes some way towards keeping out foreign influences and, compared with most South-east Asian countries, Burma has done a much better job of preserving its own culture and traditions. The country is to some extent isolated from the rest of the world through restrictions on Burmese wishing to travel abroad as well as on foreigners wishing to come to Burma. This enforced isolation has resulted in giving things foreign the appeal of ‘forbidden fruit’ for some Burmese. It also means that in many areas of scientific and technological education, Burma has fallen behind modern developments. Whatever

There is a strange idea abroad that in every subject the ancient books should be read only by the professionals, and that the amateur should content himself with the modern books. . . . This mistaken preference for the modern books and this shyness of the old ones is nowhere more rampant than in theology. . . . Now this seems to me topsy-turvy. Naturally, since I myself am a writer, I do not wish the ordinary reader to read no modern books. But if he must read only the new or only the old, I would advise him to read the old. . . . It is a good rule, after reading a new book, never to allow yourself another new one till you have read an old one in between. If that is too much for you, you should at least read one old one to every three new ones. . . . We all . . . need the books that will correct the characteristic mistakes of our own period. And that means the old books. . . . We may be sure that the characteristic blindness of the twentieth century . . . lies where we have never suspected it. . . . None of us can fully escape this blindness. . . . The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.23

Esme said no because, she wasted time wishing for thinges instead of working out how to make them happen. What

February 24 The Delight of Sacrifice I will very gladly spend and be spent for you. 2 Corinthians 12:15 When the Spirit of God has shed abroad the love of God in our hearts, we begin deliberately to identify ourselves with Jesus Christ’s interests in other people, and Jesus Christ is interested in every kind of man there is. We have no right in Christian work to be guided by our affinities; this is one of the biggest tests of our relationship to Jesus Christ. The delight of sacrifice is that I lay down my life for my Friend, not fling it away, but deliberately lay my life out for Him and His interests in other people, not for a cause. Paul spent himself for one purpose only—that he might win men to Jesus Christ. Paul attracted to Jesus all the time, never to himself. “I am made all things to all men, that I might by all means save some.” When a man says he must develop a holy life alone with God, he is of no more use to his fellow men: he puts himself on a pedestal, away from the common run of men. Paul became a sacramental personality; wherever he went, Jesus Christ helped Himself to his life. Many of us are after our own ends, and Jesus Christ cannot help Himself to our lives. If we are abandoned to Jesus, we have no ends of our own to serve. Paul said he knew how to be a “door-mat” without resenting it, because the mainspring of his life was devotion to Jesus. We are apt to be devoted not to Jesus Christ but to the things which emancipate us spiritually. That was not Paul’s motive: “I could wish that myself were accursed from Christ for my brethren”—wild, extravagant—is it? When a man is in love it is not an exaggeration to talk in that way, and Paul is in love with Jesus Christ.

From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough.

I wish I could suck you off right here on the dance floor,

So on matters of faith," continued the Chinaman, the student of Confucius, "it is pride that causes error and discord among men. As with the sun, so it is with God. Each man wants to have a special God of his own, or at least a special God for his native land. Each nation wishes to confine in its own temples Him, whom the world cannot contain. "Can any temple compare with that which God Himself has built to unite all men in one faith and one religion? "All human temples are built on the model of this temple, which is God's own world. Every temple has its fonts, its vaulted roof, its lamps, its pictures or sculptures, its inscriptions, its books of the law, its offerings, its altars and its priests. But in what temple is there such a font as the ocean; such a vault as that of the heavens; such lamps as the sun, moon, and stars; or any figures to be compared with living, loving, mutually-helpful men? Where are there any records of God's goodness so easy to understand as the blessings which God has strewn abroad for man's happiness? Where is there any book of the law so clear to each man as that written in his heart? What sacrifices equal the self-denials which loving men and women make for one another? And what altar can be compared with the heart of a good man, on which God Himself accepts the sacrifice? "The higher a man's conception of God, the better will he know Him. And the better he knows God, the nearer will he draw to Him, imitating His goodness, His mercy, and His love of man. "Therefore, let him who sees the sun's whole light filling the world, refrain from blaming or despising the superstitious man, who in his own idol sees one ray of that same light. Let him not despise even the unbeliever who is blind and cannot see the sun at all." So spoke the Chinaman, the student of Confucius; and all who were present in the coffee-house were silent, and disputed no more as to whose faith was the best.

We who live abroad are accustomed to believing that the Arabs are all wild desert people who, like donkeys, neither see nor understand what is happening around them. But this is a grave mistake. The Arab, like all the Semites, is sharp minded and shrewd. All the townships of Syria and Eretz Yisrael are full of Arab merchants who know how to exploit the masses and keep track of everyone with whom they deal – the same as in Europe. The Arabs, especially the urban elite, see and understand what we are doing and what we wish to do on the land, but they keep quiet and pretend not to notice anything. For now, they do not consider our actions as presenting a future danger to them … But, if the time comes that our people’s life in Eretz Yisrael will develop to a point where we are taking their place, either slightly or significantly, the natives are not going to just step aside so easily.

A brave face is not the same thing as being brave.” Patrick watched his niece’s head move with the rise and fall of his chest. He sat with his own regret, wishing he had spent more time with the kids when they were young, had been more a part of their family. “Oh, I very much think it is.

Stars don't care what you wish, and magic don't make things better, and no-one doesn't get burned who sticks their hand in a fire

I want her to depend on me. Not out of need, but because she knows she can count on me. And more than anything, I don’t wish to rob her of any possibility. Heaven forbid. I want to see this woman take on the world. I’ll multiply her opportunities and serve them to her on a silver platter. Be by her side as she conquers all she sets up to do. Hold her hand as she climbs the steps herself.

Death is before me today like health to the sick like leaving the bedroom after sickness. Death is before me today like the odor of myrrh like sitting under a cloth on a day of wind. Death is before me today like the odor of lotus like sitting down on the shore of drunkenness. Death is before me today like the end of the rain like a man's home-coming after the wars abroad. Death is before me today like the sky when it clears like a man's wish to see home after numberless years of captivity.

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From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance. This armoire, we are prone to recall, is the very one in which we hid as a boy; and it was these silver candelabra that lined our table on Christmas Eve; and it was with this handkerchief that she once dried her tears, et cetera, et cetera. Until we imagine that these carefully preserved possessions might give us genuine solace in the face of a lost companion. But, of course, a thing is just a thing. And so, slipping his sister’s scissors into his pocket, the Count looked once more at what heirlooms remained and then expunged them from his heartache forever.

The Emperor wishes us to fortify the Palace of Terra and guard its bulwarks. This was his word at the Ullanor Triumph. We have been the best part of two years tying up our business so we might comply with his desires. Yes, we’re going home to Terra. Yes, we will sit out the rest of the crusade. Except that I believe there will be plenty of crusade left once we have been given leave to quit Earth, our duty done. You won’t finish this, Luna Wolves. The stars will have long forgotten your name when the Imperial Fists war abroad again.

Tis a funny thing, reflected the Count as he stood ready to abandon his suite. From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough.

When one is traveling abroad for the first time, one does not wish to look back on laborsome instruction, weighty advice, or tearful sentiments... when one is homesick what one will find most comforting are those lighthearted little stories that have been told a thousand times before.

From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance.

Nature has a relish for knowing secrets and hearing news. It wishes to appear abroad and to have sense experiences. It wishes to be known and to do things for which it will be praised and admired. But grace does not care to hear news or curious matters, because all this arises from the old corruption of man, since there is nothing new, nothing lasting on earth.

The over-optimism that energized U.S. foreign policy under the George W. Bush administration contributed to an underappreciation of the risks of action, such as the invasion of Iraq in 2003. The pessimism about the efficacy of U.S. engagement abroad that influenced U.S. foreign policy under the Barack Obama administration led to an underappreciation of the risks of inaction, such as the complete withdrawal of U.S. forces from Iraq in 2011 or the decision to forgo military reprisals for the Assad regime’s mass murder of Syrian civilians with chemical weapons in 2013. Both forms of strategic narcissism were based mainly on wishful thinking and the definition of problems as one might like them to be as a way to avoid harsher realities.

Tis a funny thing, reflected the Count as he stood ready to abandon his suite. From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance. This armoire, we are prone to recall, is the very one in which we hid as a boy; and it was these silver candelabra that lined our table on Christmas Eve; and it was with this handkerchief that she once dried her tears, et cetera, et cetera. Until we imagine that these carefully preserved possessions might give us genuine solace in the face of a lost companion. But, of course, a thing is just a thing. And so, slipping his sister’s scissors into his pocket, the Count looked once more at what heirlooms remained and then expunged them from his heartache forever.

Tis a funny thing, reflected the Count as he stood ready to abandon his suite. From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely

(Memmius:) Of mutual trust, or concord, what hope is there? They wish to be lords, you desire to be free; they seek to inflict injury, you to repel it; they treat your allies as enemies, your enemies as allies. With feelings so opposite, can peace or friendship subsist between you? I warn, therefore, and exhort you, not to allow such enormous dishonesty to go unpunished. It is not an embezzlement of the public money that has been committed; nor is it a forcible extortion of money from your allies; offenses which, though great, are now, from their frequency, considered as nothing; but the authority of the senate, and your own power, have been sacrificed to the bitterest of enemies, and the public interest has been betrayed for money, both at home and abroad; and unless these misdeeds be investigated, and punishment be inflicted on the guilty, what remains for us but to live the slaves of those who committed them? For those who do what they will with impunity are undoubtedly kings.