Absolute Value Quotes

I started my life with a single absolute: that the world was mine to shape in the image of my highest values and never to be given up to a lesser standard, no matter how long or hard the struggle.

You think because he doesn't love you that you are worthless. You think that because he doesn't want you anymore that he is right -- that his judgement and opinion of you are correct. If he throws you out, then you are garbage. You think he belongs to you because you want to belong to him. Don't. It's a bad word, 'belong.' Especially when you put it with somebody you love. Love shouldn't be like that. Did you ever see the way the clouds love a mountain? They circle all around it; sometimes you can't even see the mountain for the clouds. But you know what? You go up top and what do you see? His head. The clouds never cover the head. His head pokes through, beacuse the clouds let him; they don't wrap him up. They let him keep his head up high, free, with nothing to hide him or bind him. You can't own a human being. You can't lose what you don't own. Suppose you did own him. Could you really love somebody who was absolutely nobody without you? You really want somebody like that? Somebody who falls apart when you walk out the door? You don't, do you? And neither does he. You're turning over your whole life to him. Your whole life, girl. And if it means so little to you that you can just give it away, hand it to him, then why should it mean any more to him? He can't value you more than you value yourself.

You can't own a human being. You can't lose what you don't own. Suppose you did own him. Could you really love somebody who was absolutely nobody without you? You really want somebody like that? Somebody who falls apart when you walk out the door? You don't, do you? And neither does he. You're turning over your whole life to him. Your whole life, girl. And if it means so little to you that you can just give it away, hand it to him, then why should it mean any more to him? He can't value you more than you value yourself.

I will defend the absolute value of Mozart over Miley Cyrus, of course I will, but we should be wary of false dichotomies. You do not have to choose between one or the other. You can have both. The human cultural jungle should be as varied and plural as the Amazonian rainforest. We are all richer for biodiversity. We may decide that a puma is worth more to us than a caterpillar, but surely we can agree that the habitat is all the better for being able to sustain each.

When you look at what C.S. Lewis is saying, his message is so anti-life, so cruel, so unjust. The view that the Narnia books have for the material world is one of almost undisguised contempt. At one point, the old professor says, ‘It’s all in Plato’ — meaning that the physical world we see around us is the crude, shabby, imperfect, second-rate copy of something much better. I want to emphasize the simple physical truth of things, the absolute primacy of the material life, rather than the spiritual or the afterlife. [The New York Times interview, 2000]

I'm not afraid to compete. It's just the opposite. Don't you see that? I'm afraid I will compete — that's what scares me. That's why I quit the Theatre Department. Just because I'm so horribly conditioned to accept everybody else's values, and just because I like applause and people to rave about me, doesn't make it right. I'm ashamed of it. I'm sick of it. I'm sick of not having the courage to be an absolute nobody. I'm sick of myself and everybody else that wants to make some kind of a splash.

In actual fact, if we want to understand whether things are chicken feed or not, we must learn to distinguish instrumental value from intrinsic value and recognize the difference between relative value and absolute value. ( "This is no chicken feed")

God is simple. Everything else is complex. Do not seek absolute values in the relative world of nature.

Happiness is not an absolute value. It is a state of comparison.

From childhood I had never believed in permanence, and yet I had longed for it. Always I was afraid of losing happiness. This month, next year...death was the only absolute value in my world. Lose life and one would lose nothing again forever.

Peace is preferable to war. But it’s not an absolute value, and so we always ask, “What kind of peace?

The man who refuses to judge, who neither agrees nor disagrees, who declares that there are no absolutes and believes that he escapes responsibility, is the man responsible for all the blood that is now spilled in the world. Reality is an absolute, existence is an absolute, a speck of dust is an absolute and so is a human life. Whether you live or die is an absolute. Whether you have a piece of bread or not, is an absolute. Whether you eat your bread or see it vanish into a looter's stomach, is an absolute. There are two sides to every issue: one side is right and the other is wrong, but the middle is always evil. The man who is wrong still retains some respect for truth, if only by accepting the responsibility of choice. But the man in the middle is the knave who blanks out the truth in order to pretend that no choice or values exist, who is willing to sit out the course of any battle, willing to cash in on the blood of the innocent or to crawl on his belly to the guilty, who dispenses justice by condemning both the robber and the robbed to jail, who solves conflicts by ordering the thinker and the fool to meet each other halfway. In any compromise between food and poison, it is only death that can win. In any compromise between good and evil, it is only evil that can profit. In that transfusion of blood which drains the good to feed the evil, the compromise is the transmitting rubber tube.

Those who have no absolute values cannot let the relative remain merely relative; they are always raising it to the level of the absolute.

We all know that any emotional bias -- irrespective of truth or falsity -- can be implanted by suggestion in the emotions of the young, hence the inherited traditions of an orthodox community are absolutely without evidential value.... If religion were true, its followers would not try to bludgeon their young into an artificial conformity; but would merely insist on their unbending quest for truth, irrespective of artificial backgrounds or practical consequences. With such an honest and inflexible openness to evidence, they could not fail to receive any real truth which might be manifesting itself around them. The fact that religionists do not follow this honourable course, but cheat at their game by invoking juvenile quasi-hypnosis, is enough to destroy their pretensions in my eyes even if their absurdity were not manifest in every other direction.

Don’t drink too much.” “Could I get an absolute value on too much?

The freedom of the open road is seductive, serendipitous and absolutely liberating.

Imagine a person who comes in here tonight and argues 'no air exists' but continues to breathe air while he argues. Now intellectually, atheists continue to breathe - they continue to use reason and draw scientific conclusions [which assumes an orderly universe], to make moral judgments [which assumes absolute values] - but the atheistic view of things would in theory make such 'breathing' impossible. They are breathing God's air all the time they are arguing against him.

In this new year, may you have a deep understanding of your true value and worth, an absolute faith in your unlimited potential, peace of mind in the midst of uncertainty, the confidence to let go when you need to, acceptance to replace your resistance, gratitude to open your heart, the strength to meet your challenges, great love to replace your fear, forgiveness and compassion for those who offend you, clear sight to see your best and true path, hope to dispel obscurity, the conviction to make your dreams come true, meaningful and rewarding synchronicities, dear friends who truly know and love you, a childlike trust in the benevolence of the universe, the humility to remain teachable, the wisdom to fully embrace your life exactly as it is, the understanding that every soul has its own course to follow, the discernment to recognize your own unique inner voice of truth, and the courage to learn to be still.

The world in which we now live is a world whose outlook is so distorted that we absolutize what is relative (money-making, power, success) and relativize what is absolute (truth, moral values, and God).

When you find the absolute values, you are important to this world because you know what is important. Those who know what is truly important are helpful to this world, because they won't put their personal concerns before what is important to all.

Only a person with convictions has a genuine possibility to be tolerant. He who accepts no absolute values but clings to polite doubt cannot be tolerant but merely indifferent. He is morally defenseless in the face of evil.

Before our white brothers came to civilize us we had no jails. Therefore we had no criminals. You can't have criminals without a jail. We had no locks or keys, and so we had no thieves. If a man was so poor that he had no horse, tipi or blanket, someone gave him these things. We were too uncivilized to set much value on personal belongings. We wanted to have things only in order to give them away. We had no money, and therefore a man's worth couldn't be measured by it. We had no written law, no attorneys or politicians, therefore we couldn't cheat. We really were in a bad way before the white men came, and I don't know how we managed to get along without these basic things which, we are told, are absolutely necessary to make a civilized society.

Religion is so frequently a source of confusion in political life, and so frequently dangerous to democracy, precisely because it introduces absolutes into the realm of relative values.

In the conditions of modern life the rule is absolute, the race which does not value trained intelligence is doomed.

I find something repulsive about the idea of vicarious redemption. I would not throw my numberless sins onto a scapegoat and expect them to pass from me; we rightly sneer at the barbaric societies that practice this unpleasantness in its literal form. There's no moral value in the vicarious gesture anyway. As Thomas Paine pointed out, you may if you wish take on a another man's debt, or even to take his place in prison. That would be self-sacrificing. But you may not assume his actual crimes as if they were your own; for one thing you did not commit them and might have died rather than do so; for another this impossible action would rob him of individual responsibility. So the whole apparatus of absolution and forgiveness strikes me as positively immoral, while the concept of revealed truth degrades the concept of free intelligence by purportedly relieving us of the hard task of working out the ethical principles for ourselves.

What can be more delightful than to have some one to whom you can say everything with the same absolute confidence as to yourself? Is not prosperity robbed of half its value if you have no one to share your joy?

I was amazed as people must be who are seized and kidnapped, and who realize that in the strange world of their captors they have a value absolutely unconnected with anything they know about themselves.

Moral law is an invention of mankind for the disenfranchisement of the powerful in favor of the weak. Historical law subverts it at every turn. A moral view can never be proven right or wrong by any ultimate test. A man falling dead in a duel is not thought thereby to be proven in error as to his views. His very involvement in such a trial gives evidence of a new and broader view. The willingness of the principals to forgo further argument as the triviality which it in fact is and to petition directly the chambers of the historical absolute clearly indicates of how little moment are the opinions and of what great moment the divergences thereof. For the argument is indeed trivial, but not so the separate wills thereby made manifest. Man's vanity may well approach the infinite in capacity but his knowledge remains imperfect and howevermuch he comes to value his judgments ultimately he must submit them before a higher court. Here there can be no special pleading. Here are considerations of equity and rectitude and moral right rendered void and without warrant and here are the views of the litigants despised. Decisions of life and death, of what shall be and what shall not, beggar all question of right. In elections of these magnitudes are all lesser ones subsumed, moral, spiritual, natural.

No relationship is absolutely reciprocal. Sometimes, when couples try to split everything in half, they discover that the relationship is not a partnership but a bean counting exercise. Striving for reciprocity in a relationship can be unhealthy. On the other hand, striving to have a partnership in which each partner is valued equally and shares both burdens and responsibilities can be healthy.

Grades really cover up failure to teach. A bad instructor can go through an entire quarter leaving absolutely nothing memorable in the minds of his class, curve out the scores on an irrelevant test, and leave the impression that some have learned and some have not. But if the grades are removed the class is forced to wonder each day what it’s really learning. The questions, What’s being taught? What’s the goal? How do the lectures and assignments accomplish the goal? become ominous. The removal of grades exposes a huge and frightening vacuum.

The Ten Commandments that, as a teacher, I should wish to promulgate, might be set forth as follows: 1- Do not feel absolutely certain of anything. 2- Do not think it worth while to proceed by concealing evidence, for the evidence is sure to come to light. 3- Never try to discourage thinking for you are sure to succeed. 4- When you meet with opposition, even if it should be from your husband or your children, endeavor to overcome it by argument and not by authority, for a victory dependent upon authority is unreal and illusory. 5- Have no respect for the authority of others, for there are always contrary authorities to be found. 6- Do not use power to suppress opinions you think pernicious, for if you do the opinions will suppress you. 7- Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric. 8- Find more pleasure in intelligent dissent than in passive agreement, for, if you value intelligence as you should, the former implies a deeper agreement than the latter. 9- Be scrupulously truthful, even if the truth is inconvenient, for it is more inconvenient when you try to conceal it. 10- Do not feel envious of the happiness of those who live in a fool’s paradise, for only a fool will think that it is happiness.

It is, perhaps, a better thing to be valued only as an object of passion than never to be valued at all. I had never been so absolutely the mysterious other. I had become a kind of phoenix, a fabulous beast; I was an outlandish jewel.

Vices are simply overworked virtues, anyway. Economy and frugality are to be commended but follow them on in an increasing ratio and what do we find at the other end? A miser! If we overdo the using of spare moments we may find an invalid at the end, while perhaps if we allowed ourselves more idle time we would conserve our nervous strength and health to more than the value the work we could accomplish by emulating at all times the little busy bee. I once knew a woman, not very strong, who to the wonder of her friends went through a time of extraordinary hard work without any ill effects. I asked her for her secret and she told me that she was able to keep her health, under the strain, because she took 20 minutes, of each day in which to absolutely relax both mind and body. She did not even “set and think.” She lay at full length, every muscle and nerve relaxed and her mind as quiet as her body. This always relieved the strain and renewed her strength.

Something ought to be said for those who see beyond what most cannot, and this most precious opportunity happens the moment when ones personal value begins blossoming its perfect absolute.

After weeks on the road, listening to a language you don’t understand, using a currency whose value you don’t comprehend, walking down streets you’ve never walked down before, you discover that your old “I,” along with everything you ever learned, is absolutely no use at all in the face of those new challenges, and you begin to realize that buried deep in your unconscious mind there is someone much more interesting and adventurous and more open to the world and to new experiences.

humans rarely choose things in absolute terms. We don't have an internal value meter that tells us how much things are worth. Rather, we focus on the relative advantage of one thing over another, and estimate value accordingly.

The problem of society today: An absolute lifestyle of entitlement. People gauge everything by "feeling", meaning whatever they feel like doing or whatever they don't feel like doing. Passion is valued over dedication. Instant gratification is prized over true fulfillment. They don't know that more than feeling; intuition is the better key. They don't know that more than passion; fulfillment and dedication are the better keys. True passion will produce dedication and ultimately— fulfillment. If not, then it should not be called passion; it should just be called a lack of self control/ immaturity.

For the photograph's immobility is somehow the result of a perverse confusion between two concepts: the Real and the Live: by attesting that the object has been real, the photograph surreptitiously induces belief that it is alive, because of that delusion which makes us attribute to Reality an absolute superior, somehow eternal value; but by shifting this reality to the past ('this-has-been'), the photograph suggests that it is already dead.

I am in danger of wanting my personal absolute to be a demigod of a man, and as there aren't many around, I often unconsciously manufacture my own. and then, I retreat and revel in poetry and literature where the reward value is tangible and accepted. I really do not think deeply. really deeply. I want a romantic nonexistant hero.

The Taoists realized that no single concept or value could be considered absolute or superior. If being useful is beneficial, the being useless is also beneficial. The ease with which such opposites may change places is depicted in a Taoist story about a farmer whose horse ran away. His neighbor commiserated only to be told, "Who knows what's good or bad?" It was true. The next day the horse returned, bringing with it a drove of wild horses it had befriended in its wanderings. The neighbor came over again, this time to congratulate the farmer on his windfall. He was met with the same observation: "Who knows what is good or bad?" True this time too; the next day the farmer's son tried to mount one of the wild horses and fell off, breaking his leg. Back came the neighbor, this time with more commiserations, only to encounter for the third time the same response, "Who knows what is good or bad?" And once again the farmer's point was well taken, for the following day soldiers came by commandeering for the army and because of his injury, the son was not drafted. According to the Taoists, yang and yin, light and shadow, useful and useless are all different aspects of the whole, and the minute we choose one side and block out the other, we upset nature's balance. If we are to be whole and follow the way of nature, we must pursue the difficult process of embracing the opposites.

A mature person has the integrity to be alone. And when a mature person gives love, he gives without any strings attached to it: he simply gives. And when a mature person gives love, he feels grateful that you have accepted his love, not vice versa. He does not expect you to be thankful for it – no, not at all, he does not even need your thanks. He thanks you for accepting his love. And when two mature persons are in love, one of the greatest paradoxes of life happens, one of the most beautiful phenomena: they are together and yet tremendously alone, they are together so much so that they are almost one. But their oneness does not destroy their individuality; in fact, it enhances it: they become more individual. Two mature persons in love help each other to become more free. There is no politics involved, no diplomacy, no effort to dominate. How can you dominate the person you love? Just think over it. Domination is a sort of hatred, anger, enmity. How can you even think of dominating a person you love? You would love to see the person totally free, independent; you will give him more individuality. That’s why I call it the greatest paradox: they are together so much so that they are almost one, but still in that oneness they are individuals. Their individualities are not effaced; they have become more enhanced. The other has enriched them as far as their freedom is concerned. Immature people falling in love destroy each other’s freedom, create a bondage, make a prison. Mature persons in love help each other to be free; they help each other to destroy all sorts of bondages. And when love flows with freedom there is beauty. When love flows with dependence there is ugliness. Remember, freedom is a higher value than love. That’s why, in India, the ultimate we call moksha. Moksha means freedom. Freedom is a higher value than love. So if love is destroying freedom, it is not of worth. Love can be dropped, freedom has to be saved; freedom is a higher value. And without freedom you can never be happy, that is not possible. Freedom is the intrinsic desire of each man, each woman – utter freedom, absolute freedom. So anything that becomes destructive to freedom, one starts hating it. Don’t you hate the man you love? Don’t you hate the woman you love? You hate; it is a necessary evil, you have to tolerate it. Because you cannot be alone you have to manage to be with somebody, and you have to adjust to the other’s demands. You have to tolerate, you have to bear them. Love, to be really love, has to be being-love, gift-love. Being-love means a state of love. When you have arrived home, when you have known who you are, then a love arises in your being. Then the fragrance spreads and you can give it to others. How can you give something which you don’t have? To give it, the first basic requirement is to have it.

It is India that gave us the ingenious method of expressing all numbers by means of ten symbols, each symbol receiving a value of position as well as an absolute value; a profound and important idea which appears so simple to us now that we ignore its true merit. But its very simplicity and the great ease which it has lent to computations put our arithmetic in the first rank of useful inventions; and we shall appreciate the grandeur of the achievement the more when we remember that it escaped the genius of Archimedes and Apollonius, two of the greatest men produced by antiquity.

I like "multi-"...multiplicity, multicultural, multiplication etc. Any contribution to diversification and value augmentation is achievement.

Private time is absolutely essential if a private identity is going to develop, and private time is equally essential to the development of a code of private values, without which we aren’t really individuals at all.

When the gap between the world of the city and the world my grandfather had presented to me as right and good became too wide and depressing to tolerate, I'd turn to my other great love, which was pulp adventure fiction. Despite the fact that [he] would have had nothing but scorn and loathing for all of those violent and garish magazines, there was a sort of prevailing morality in them that I'm sure he would have responded to. The world of Doc Savage and The Shadow was one of absolute values, where what was good was never in the slightest doubt and where what was evil inevitably suffered some fitting punishment. The notion of good and justice espoused by Lamont Cranston with his slouch hat and blazing automatics seemed a long way from that of the fierce and taciturn old man I remembered sitting up alone into the Montana night with no company save his bible, but I can't help feeling that if the two had ever met they'd have found something to talk about. For my part, all those brilliant and resourceful sleuths and heroes offered a glimpse of a perfect world where morality worked the way it was meant to. Nobody in Doc Savage's world ever killed themselves except thwarted kamikaze assassins or enemy spies with cyanide capsules. Which world would you rather live in, if you had the choice?

Unless they're utterly heartless, people put a certain value on human life. It keeps us from killing each other off for no reason. But for leaders like you and me, a moral high ground is too absolute. There are choices to be made.

The Byronic hero, incapable of love, or capable only of an impossible love, suffers endlessly. He is solitary, languid, his condition exhausts him. If he wants to feel alive, it must be in the terrible exaltation of a brief and destructive action. To love someone whom one will never see again is to give a cry of exultation as one perishes in the flames of passion. One lives only in and for the moment, in order to achieve "the brief and vivid union of a tempestuous heart united to the tempest" (lermontov). The threat of mortality which hangs over us makes everything abortive. Only the cry of anguish can bring us to life; exaltation takes the place of truth. To this extent the apocalypse becomes an absolute value in which everything is confounded—love and death, conscience and culpability. In a chaotic universe no other life exists but that of the abyss where, according to Alfred Le Poittevin, human beings come "trembling with rage and exulting in their crimes" to curse the Creator.

Failure to recognize one's own absolute significance is equivalent to a denial of human worth; this is a basic error and the origin of all unbelief. If one is so faint-hearted that he is powerless even to believe in himself, how can he believe in anything else? The basic falsehood and evil of egoism lie not in this absolute self-consciousness and self-evaluation of the subject, but in the fact that, ascribing to himself in all justice an absolute significance, he unjustly refuses to others this same significance. Recognizing himself as a centre of life (which as a matter of fact he is), he relegates others to the circumference of his own being and leaves them only an external and relative value.

If you pay attention, when you are seeking something, you will move towards your goal. More importantly, however, you will acquire the information that allows your goal itself to transform. A totalitarian never asks, “What if my current ambition is in error?” He treats it, instead, as the Absolute. It becomes his God, for all intents and purposes. It constitutes his highest value. It regulates his emotions and motivational states, and determines his thoughts. All people serve their ambition. In that matter, there are no atheists. There are only people who know, and don’t know, what God they serve.

Now, boys, you won't see this operation performed very often and there's a reason for that... You see it has absolutely no medical value. No one knows what the purpose of it originally was or if it had a purpose at all. Personally I think it was a pure artistic creation from the beginning.

All the various types of teachings and spiritual paths are related to the different capacities of understanding that different individuals have. There does not exist, from an absolute point of view, any teaching which is more perfect or effective than another. A teaching's value lies solely in the inner awakening which an individual can arrive at through it. If a person benefits from a given teaching, for that person that teaching is the supreme path, because it is suited to his or her nature and capacities. There's no sense in trying to judge it as more or less elevated in relation to other paths to realization.

The same uneven application of values applies in the weird worlds of academia and the think tanks. Like the media, they choose to close off their minds the moment that the question of Islam comes along. Most bizarre is that you can get away with saying anything, absolutely anything, so long as it is flattering of Islam. It doesn’t matter how soppy, how sentimental, how completely unacademic it is: so long as it’s about Islam, different standards apply.

Fight for the value of your person. Fight for the virtue of your pride. Fight for the essence of that which is man: for his sovereign rational mind. Fight with the radiant certainty and the absolute rectitude of knowing that yours is the Morality of Life and that yours is the battle for any achievement, any value, any grandeur, any goodness, any joy that has ever existed on this earth

But we must not forget that all things in the world are connected with one another and depend on one another, and that we ourselves and all our thoughts are also a part of nature. It is utterly beyond our power to measure the changes of things by time. Quite the contrary, time is an abstraction, at which we arrive by means of the change of things; made because we are not restricted to any one definite measure, all being interconnected. A motion is termed uniform in which equal increments of space described correspond to equal increments of space described by some motion with which we form a comparison, as the rotation of the earth. A motion may, with respect to another motion, be uniform. But the question whether a motion is in itself uniform, is senseless. With just as little justice, also, may we speak of an “absolute time” --- of a time independent of change. This absolute time can be measured by comparison with no motion; it has therefore neither a practical nor a scientific value; and no one is justified in saying that he knows aught about it. It is an idle metaphysical conception.

It is true that some secluded intellectuals in their esoteric circles talk differently. They proclaim the priority of what they call eternal absolute values and feign in their declamations—not in their personal conduct—a disdain of things secular and transitory. But the public ignores such utterances. The main goal of present-day political action is to secure for the respective pressure group memberships the highest material well-being. The only way for a leader to succeed is to instill in people the conviction that his program best serves the attainment of this goal.

The novel as a form is usually seen to be moral if its readers consider freedom, individuality, democracy, privacy, social connection, tolerance and hope to be morally good, but it is not considered moral if the highest values of a society are adherence to rules and traditional mores, the maintenance of hierarchical relationships, and absolute ideas of right and wrong. Any society based on the latter will find novels inherently immoral and subversive.

Death was the only absolute value in my world. Lose life and one would lose nothing again for ever. I envied those who could believe in a God and I distrusted them. I felt they were keeping their courage up with a fable of the changeless and the permanent. Death was far more certain than God, and with death there would be no longer the daily possibility of love dying. The nightmare of a future of boredom and indifference would lift. I could never have been a pacifist. To kill a man was surely to grant him an immeasurable benefit. Oh yes, people always, everywhere, loved their enemies. It was their friends they preserved for pain and vacuity.

There are those who don't understand the nobility of horror fiction. 'Isn't there enough horror in the world?' they ask. For all other forms of literature, the value of human life is optional. For horror fiction, it's absolutely necessary. If we don't value the life of the threatened protagonist, we can't be scared. And through our fear, we better understand the individual fears and values of our species across the world.

The maker of kitsch does not create inferior art, he is not an incompetent or a bungler, he cannot be evaluated by aesthetic standards; rather, he is ethically depraved, a criminal willing radical evil. And since it is radical evil that is manifest here, evil per se, forming the absolute negative pole of every value-system, kitsch will always be evil, not just kitsch in art, but kitsch in every value-system that is not an imitation system.

I have my doubts about all this real value in mountaineering, in getting to the top of everything and overlooking everything. Satan was the most celebrated of Alpine guides, when he took Jesus to the top of an exceeding high mountain and showed him all the kingdoms of the earth. But the joy of Satan in standing on a peak is not a joy in largeness, but a joy in beholding smallness, in the fact that all men look like insects at his feet. It is from the valley that things look large; it is from the level that things look high; I am a child of the level and have no need of that celebrated Alpine guide. I will lift up my eyes to the hills, from whence cometh my help; but I will not lift up my carcass to the hills, unless it is absolutely necessary. Everything is in an attitude of mind; and at this moment I am in a comfortable attitude. I will sit still and let the marvels and the adventures settle on me like flies. There are plenty of them, I assure you. The world will never starve for want of wonders; but only for want of wonder.

Most people in this country are looking for literature that is useful. They feel that just exploring their feelings is good enough - they should be reading about leveraged buy-outs or how to get thin. We live in a culture that is so absolutely, madly focused on commercialism and on creating money and completely turned away from any other kind of creative value. People don't generally turn to poetry unless they're bereaved or have fallen in love. Or in adolescence, when their feelings are very strong and turbulent. I think most of us are dying for lack of spirit in this culture.

There are those who don't understand the nobility of horror fiction. 'Isn't there enough horror in the world?' they ask. For all other forms of literature, the value of human life is optional. For horror fiction, it's absolutely necessary. If we don't value the life of the threatened protagonist, we can't be scared. And through our fear, we better understand the individual fears and values of our species across the world.

If you create and market a product or service through a business that is in alignment with your personality, capitalizes on your history, incorporates your experiences, harnesses your talents, optimizes your strengths, complements your weaknesses, honors your life's purpose, and moves you towards the conquest of your own fears, there is ABSOLUTELY NO WAY that anyone in this or any other universe can offer the same value that you do!

Look at the kind of people who most object to the childishness and cheapness of celebrity culture. Does one really want to side with such apoplectic and bombastic bores? I should know, I often catch myself being one, and it isn’t pretty. I will defend the absolute value of Mozart over Miley Cyrus, of course I will, but we should be wary of false dichotomies. You do not have to choose between one or the other. You can have both. The human cultural jungle should be as varied and plural as the Amazonian rainforest. We are all richer for biodiversity. We may decide that a puma is worth more to us than a caterpillar, but surely we can agree that the habitat is all the better for being able to sustain each. Monocultures are uninhabitably dull and end as deserts.

But an essentially mechanical world would be an essentially meaningless world! Suppose that one assessed the value of a piece of music according to how much of it could be counted, calculated, put into formulas; how absurd such a 'scientific' assessment of music would be! What would one have comprehended, understood, known about it? Nothing, absolutely nothing of what is really 'music' in it!

The best sex and the most satisfying sex are not the same. I have had great sex with men who were intimate terrorists, men who seduce and attract by giving you just what you feel your heart needs then gradually or abruptly withholding it once they have gained your trust. And I have been deeply sexually fulfilled in bonds with loving partners who have had less skill and know-how. Because of sexist socialization, women tend to put sexual satisfaction in its appropriate perspective. We acknowledge its value without allowing it to become the absolute measure of intimate connection. Enlightened women want fulfilling erotic encounters as much as men, but we ultimately prefer erotic satisfaction within a context where there is loving, intimate connection. If men were socialized to desire love as much as they are taught to desire sex, we would see a cultural revolution. As it stands, most men tend to be more concerned about sexual performance and sexual satisfaction than whether they are capable of giving and receiving love.

The potential for loss of soul--to one degree or another--is the affliction of a society that as a collective has lost its sense of the holy, of a culture that values everything else above the spiritual. We live in such a spiritually impoverished culture--and in such a time. Loss of soul, to one degree or another, is a constant teasing possibility. We are invited at every corner to hedge on the truth, indulge outselves, act as if our words and actions have no ultimate consequence, make an absolute of the material world, and treat the spiritual world as if it were some kind of frothy, angelic fantasy. In such a world the soul struggles for survival; in such a world a man can lose his own soul and have the whole culture support him, and in such a world, conversely, the light of a single, great soul that lives in integrity can truly illumine the world.

Woman's fear of the female Self, of the experience of the numinous archetypal Feminine, becomes comprehensible when we get a glimpse - or even only a hint – of the profound otherness of female selfhood as contrasted to male selfhood. Precisely that element which, in his fear of the Feminine, the male experiences as the hole, abyss, void, and nothingness turns into something positive for the woman without, however, losing these same characteristics. Here the archetypal Feminine is experienced not as illusion and as maya but rather as unfathomable reality and as life in which above and below, spiritual and physical, are not pitted against each other; reality as eternity is creative and, at the same time, is grounded in primeval nothingness. Hence as daughter the woman experiences herself as belonging to the female spiritual figure Sophia, the highest wisdom, while at the same time she is actualizing her connection with the musty, sultry, bloody depths of swamp-mother Earth. However, in this sort of Self-discovery woman necessarily comes to see herself as different from what presents itself to men -as, for example, spirit and father, but often also as the patriarchal godhead and his ethics. The basic phenomenon - that the human being is born of woman and reared by her during the crucial developmental phases - is expressed in woman as a sense of connectedness with all living things, a sense not yet sufficiently realized, and one that men, and especially the patriarchal male, absolutely lack to the extent women have it. To experience herself as so fundamentally different from the dominant patriarchal values understandably fills the woman with fear until she arrives at that point in her own development where, through experience and love that binds the opposites, she can clearly see the totality of humanity as a unity of masculine and feminine aspects of the Self.

What constitutes a problem is not the thing, or the environment where we find the thing, but the conjunction of the two; something unexpected in a usual place (our favorite aunt in our favorite poker parlor) or something usual in an unexpected place (our favorite poker in our favorite aunt). I knew that my sampler was absolutely right in Elsie Norris's front room, but absolutely wrong in Mrs. Virtue's sewing class. Mrs. Virtue should either have had the imagination to commend me for my effort in context, or the farsightedness to realize there is a debate going on as to whether something has an absolute as well as a relative value; given that, she should have given me the benefit of the doubt. As it was, she got upset and blamed me for her headache.

2.  Being careful with my commitments. We easily jump on board with anything that sounds good for us. A diet? Of course. Volunteering with church this Saturday? Absolutely. We know these things are important and good, so we say yes, assuming the value of the commitment will motivate us into following through. Unfortunately, that isn’t always the case. Slow down your yes. Only commit to things you know you can accomplish because they’re incredibly important to you. Otherwise you set yourself up for continued failure.

If there’s anything I’ve learned from polyamory, it’s that the quickest way to destroy a relationship is to try to make it into something it’s not, to force it into a box that it doesn’t really fit in, and to slap labels on something and assume that those labels give the relationship value. No, no, and no. What you end up with is damaged goods in a mislabeled package that end up absolutely where you didn’t want to send the damn thing in the first place.

The left is expert at framing debates. They have buzzwords they use to direct the debate toward unwinnable positions for you. They are tolerant, diverse, fighters for social justice; if you oppose them, by contrast, you are intolerant, xenophobic, and in favor of injustice. Now, all these terms are – to be polite – a crock, if considered as absolute moral values. The left is wildly intolerant of religious people and conservatives; that’s why they’re interested in forcing Christian bakers to cater to same-sex weddings. They are anti-intellectual diversity, particularly in areas of American life in which they predominate; that’s why they stifle conservatism on campus and in the media. And as for social justice, if social is supposed to be opposed to individual, then social justice is by definition unjust. The left’s use of magical buzzwords places you in a corner, against supposed universal values that aren’t universal or universally held.

The family which takes its mauve an cerise, air-conditioned, power-steered and power-braked automobile out for a tour passes through cities that are badly paved, made hideous by litter, lighted buildings, billboards and posts for wires that should long since have been put underground. They pass on into countryside that has been rendered largely invisible by commercial art. (The goods which the latter advertise have an absolute priority in our value system. Such aesthetic considerations as a view of the countryside accordingly come second. On such matters we are consistent.) They picnic on exquisitely packaged food from a portable icebox by a polluted stream and go on to spend the night at a park which is a menace to public health and morals. Just before dozing off on an air mattress, beneath a nylon tent, amid the stench of decaying refuse, they may reflect vaguely on the curious unevenness of their blessings. Is this, indeed, the American genius?

4. The falseness of an opinion is not for us any objection to it: it is here, perhaps, that our new language sounds most strangely. The question is, how far an opinion is life-furthering, life- preserving, species-preserving, perhaps species-rearing, and we are fundamentally inclined to maintain that the falsest opinions (to which the synthetic judgments a priori belong), are the most indispensable to us, that without a recognition of logical fictions, without a comparison of reality with the purely IMAGINED world of the absolute and immutable, without a constant counterfeiting of the world by means of numbers, man could not live—that the renunciation of false opinions would be a renunciation of life, a negation of life. TO RECOGNISE UNTRUTH AS A CONDITION OF LIFE; that is certainly to impugn the traditional ideas of value in a dangerous manner, and a philosophy which ventures to do so, has thereby alone placed itself beyond good and evil.

What rewards and punishments do is induce compliance, and this they do very well indeed. If your objective is to get people to obey an order, to show up on time and do what they’re told, then bribing or threatening them may be sensible strategies. But if your objective is to get long-term quality in the workplace, to help students become careful thinkers and self-directed learners, or to support children in developing good values, then rewards, like punishments, are absolutely useless. In fact, as we are beginning to see, they are worse than useless—they are actually counterproductive.

All I know is I'm losing my mind," Franny said. "I'm just sick of ego, ego, ego. My own and everybody else's. I'm sick of everybody that wants to get somewhere, do something distinguished and all, be somebody interesting. It's disgusting - it is, it is. I don't care what anybody says . . . I'm not afraid to compete. It's just the opposite. Don't you see that? I'm afraid I will compete - that's what scares me. That's why I quit the Theater Department. Just because I'm so horribly conditioned to accept everybody else's values, and just because I like applause and people to rave about me, doesn't make it right. I'm ashamed of it. I'm sick of it. I'm sick of not having the courage to be an absolute nobody. I'm sick of myself and everybody else that wants to make some kind of a "splash.

In the days when money was backed by its face value in silver or gold, there were limits to how much wealth could flow around the world. Today, it's virtual money that the bank lends into existence on a computer screen. "And unless the economy continually expands, there is no new flow of money to pay back that money, plus interest." . . . "As it stands now, if banks start loaning money more slowly than they collect debts, the quantity of money in the economy goes down, and it's impossible to pay back debts. So we get defaults on houses . . . our economy plunges into misery and unemployment. Under our current monetary system, the only alternative to that is endless growth. So one absolute thing we have to change is the whole nature of the monetary system. . . . we deny banks the right to create money." . . . There's a challenge with that solution, he admits. "You're trying to take the right to create wealth away from some of the wealthiest people on the planet.

The great educational value of the war against Christendom lies in the absolute truthlessness of the priest. Such purity is rare enough. The 'man of God' is entirely incapable of honesty, and only arises at the point where truth is defaced beyond all legibility. Lies are his entire metabolism, the air he breathes, his bread and his wine. He cannot comment upon the weather without a secret agenda of deceit. No word, gesture, or perception is slight enough to escape his extravagant reflex of falsification, and of the lies in circulation he will instinctively seize on the grossest, the most obscene and oppressive travesty. Any proposition passing the lips of a priest is necessarily totally false, excepting only insidiouses whose message is momentarily misunderstood. It is impossible to deny him without discovering some buried fragment or reality.

Rationality is the recognition of the fact that existence exists, that nothing can alter the truth and nothing can take precedence over that act of perceiving it, which is thinking—that the mind is one’s only judge of values and one’s only guide of action—that reason is an absolute that permits no compromise—that a concession to the irrational invalidates one’s consciousness and turns it from the task of perceiving to the task of faking reality—that the alleged short-cut to knowledge, which is faith, is only a short-circuit destroying the mind—that the acceptance of a mystical invention is a wish for the annihilation of existence and, properly, annihilates one’s consciousness.

The colonial world is a Manichean world. It is not enough for the settler to delimit physically, that is to say with the help of the army and the police force, the place of the native. As if to show the totalitarian character of colonial exploitation the settler paints the native as a sort of quintessence of evil. Native society is not simply described as a society lacking in values. It is not enough for the colonist to affirm that those values have disappeared from, or still better never existed in, the colonial world. The native is declared insensible to ethics; he represents not only the absence of values, but also the negation of values. He is, let us dare to admit, the enemy of values, and in this sense he is the absolute evil. He is the corrosive element, destroying all that comes near him; he is the deforming element, disfiguring all that has to do with beauty or morality; he is the depository of maleficent powers, the unconscious and irretrievable instrument of blind forces.

Since ancient times, in every place they have ever lived, Jews have represented the frightening prospect of freedom. As long as Jews existed in any society, there was evidence that it in fact wasn't necessary to believe what everyone else believed, that those who disagreed with their neighbors could survive and even flourish against all odds. The Jews' continued distinctiveness, despite overwhelming pressure to become like everyone else, demonstrated their enormous effort to cultivate that freedom: devotion to law and story, deep literacy, and an absolute obsessiveness about consciously transmitting those values between generations. The existence of Jews in any society is a reminder that freedom is possible, but only with responsibility—and that freedom without responsibility is no freedom at all.

1. The Will to Truth, which is to tempt us to many a hazardous enterprise, the famous Truthfulness of which all philosophers have hitherto spoken with respect, what questions has this Will to Truth not laid before us! What strange, perplexing, questionable questions! It is already a long story; yet it seems as if it were hardly commenced. Is it any wonder if we at last grow distrustful, lose patience, and turn impatiently away? That this Sphinx teaches us at last to ask questions ourselves? WHO is it really that puts questions to us here? WHAT really is this "Will to Truth" in us? In fact we made a long halt at the question as to the origin of this Will—until at last we came to an absolute standstill before a yet more fundamental question. We inquired about the VALUE of this Will. Granted that we want the truth: WHY NOT RATHER untruth? And uncertainty? Even ignorance? The problem of the value of truth presented itself before us—or was it we who presented ourselves before the problem? Which of us is the Oedipus here? Which the Sphinx? It would seem to be a rendezvous of questions and notes of interrogation. And could it be believed that it at last seems to us as if the problem had never been propounded before, as if we were the first to discern it, get a sight of it, and RISK RAISING it? For there is risk in raising it, perhaps there is no greater risk.

In postmodern discourse, truth is rejected explicitly and consistency can be a rare phenomenon. Consider the following pairs of claims. On the one hand, all truth is relative; on the other hand, postmodernism tells it like it really is. On the one hand, all cultures are equally deserving of respect; on the other, Western culture is uniquely destructive and bad. Values are subjective—but sexism and racism are really evil. Technology is bad and destructive—and it is unfair that some people have more technology than others. Tolerance is good and dominance is bad—but when postmodernists come to power, political correctness follows. There is a common pattern here: Subjectivism and relativism in one breath, dogmatic absolutism in the next. Postmodernists are well aware of the contradictions—especially since their opponents relish pointing them out at every opportunity. And of course a post-modernist can respond dismissingly by citing Hegel—“Those are merely Aristotelian logical contradictions”—but it is one thing to say that and quite another to sustain Hegelian contradictions psychologically.

But if Quality or excellence is seen as the ultimate reality then it becomes possible for more than one set of truths to exist, Then one doesn’t seek the absolute “Truth.” One seeks instead the highest quality intellectual explanation of things with the knowledge that if the past is any guide to the future this explanation must be taken provisionally; as useful until something better comes along. One can then examine intellectual realities the same way he examines paintings in an art gallery, not with an effort to find out which one is the “real” painting, but simply to enjoy and keep those that are of value. There are many sets of intellectual reality in existence and we can perceive some to have more quality than others, but that we do so is, in part, the result of our history and current patterns of values.

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

Six Telltale Signs of a Winning Strategy 1) An activity system that looks different from any competitor's system. It means you are tempting to deliver value in a distinctive way. 2) Customers who absolutely adore you, and noncustomers who can't see why anybody would buy from you. This means you have been choiceful. 3) Competitors who make a good profit doing what they are doing. It means your strategy has left where-to-play and how-to-win choices for competitors, who don't need to attack the heart of your market to survive. 4) More resources to spend on an ongoing basis than competitors have. This means you are winning the value equation and have the biggest margin between price and costs and best capacity to add spending to take advantage of an opportunity to defend your turf. 5) Competitors who attack one another, not you. It means that you look like the hardest target in the (broadly defined) industry to attack. 6) Customers who look first to you for innovations, new products, and service enhancement to make their lives better. This means that your customers believe that you are uniquely positioned to create value for them.

Helen of Troy Does Counter Dancing The world is full of women who'd tell me I should be ashamed of myself if they had the chance. Quit dancing. Get some self-respect and a day job. Right. And minimum wage, and varicose veins, just standing in one place for eight hours behind a glass counter bundled up to the neck, instead of naked as a meat sandwich. Selling gloves, or something. Instead of what I do sell. You have to have talent to peddle a thing so nebulous and without material form. Exploited, they'd say. Yes, any way you cut it, but I've a choice of how, and I'll take the money. I do give value. Like preachers, I sell vision, like perfume ads, desire or its facsimile. Like jokes or war, it's all in the timing. I sell men back their worst suspicions: that everything's for sale, and piecemeal. They gaze at me and see a chain-saw murder just before it happens, when thigh, ass, inkblot, crevice, tit, and nipple are still connected. Such hatred leaps in them, my beery worshipers! That, or a bleary hopeless love. Seeing the rows of heads and upturned eyes, imploring but ready to snap at my ankles, I understand floods and earthquakes, and the urge to step on ants. I keep the beat, and dance for them because they can't. The music smells like foxes, crisp as heated metal searing the nostrils or humid as August, hazy and languorous as a looted city the day after, when all the rape's been done already, and the killing, and the survivors wander around looking for garbage to eat, and there's only a bleak exhaustion. Speaking of which, it's the smiling tires me out the most. This, and the pretense that I can't hear them. And I can't, because I'm after all a foreigner to them. The speech here is all warty gutturals, obvious as a slam of ham, but I come from the province of the gods where meaning are lilting and oblique. I don't let on to everyone, but lean close, and I'll whisper: My mothers was raped by a holy swan. You believe that? You can take me out to dinner. That's what we tell all the husbands. There sure are a lot of dangerous birds around. Not that anyone here but you would understand. The rest of them would like to watch me and feel nothing. Reduce me to components as in a clock factory or abattoir. Crush out the mystery. Wall me up alive in my own body. They'd like to see through me, but nothing is more opaque than absolute transparency. Look - my feet don't hit the marble! Like breath or a balloon, I'm rising, I hover six inches in the air in my blazing swan-egg of light. You think I'm not a goddess? Try me. This is a torch song. Touch me and you'll burn.

One morning last week He gave me an assignment: for one day I was to go on a "fast" from criticism. I was not to criticize anybody about anything. Into my mind crowded all the usual objections, "But then what happens to value judgments? You yourself, Lord, spoke of 'righteous judgment.' How could society operate without standards and limits?" All such resistance was brushed aside, "Just obey Me without questioning: an absolute fast on any critical judgments for this day." ...Barbed comments about certain world leaders were suppressed. In our talkative family no one seemed to notice. Bemused, I noticed that my comments were not missed. The federal government, the judicial system, and the institutional church could somehow get along without my penetrating observations. ...That afternoon, a specific, positive vision for this life was dropped into my mind with God's unmistakable hallmark on it-joy. Ideas began to flow in a way I had not experienced in years. My critical nature had not corrected a single one of the multitudinous things I found fault with. What it had done was stifle my creativity-in prayer, in relationships, perhaps even in writing-ideas that He wanted to give me.

I have argued that this sort of thinking is problematic in at least two regards: First, the notion that nonhuman animals do not have an interest in continued existence—that they do not have an interest in their lives—involves relying on a speciesist concept of what sort of self-awareness matters morally. I have argued that every sentient being necessarily has an interest in continued existence—every sentient being values her or his life—and that to say that only those animals (human animals) who have a particular sort of self-awareness have an interest in not being treated as commodities begs the fundamental moral question. Even if, as some maintain, nonhuman animals live in an “eternal present”—and I think that is empirically not the case at the very least for most of the nonhumans we routinely exploit who do have memories of the past and a sense of the future—they have, in each moment, an interest in continuing to exist. To say that this does not count morally is simply speciesist. Second, even if animals do not have an interest in continuing to live and only have interests in not suffering, the notion that, as a practical matter, we will ever be able to accord those interests the morally required weight is simply fantasy. The notion that we property owners are ever going to accord any sort of significant weight to the interests of property in not suffering is simply unrealistic. Is it possible in theory? Yes. Is it possible as a matter of practicality in the real world. Absolutely not. Welfarists often talk about treating “farmed animals” in the way that we treat dogs and cats whom we love and regard as members of our family. Does anyone really think that is practically possible? The fact that we would not think of eating our dogs and cats is some indication that it is not.

The desert frightens me, I think. It looks too much like the seventh circle of hell. I'm afraid of damnation." "Why?" "Why?" Evelyn repeated, peering at Ann from behind her hand. She lay back again and closed her eyes. "I don't know. I've always supposed everyone is." "Well, they're not. I, for instance, am a hell of a lot more frightened of being saved." Evelyn chuckled. "I'm serious," Ann protested. "Virtue smells to me of rotting vegetation. Here you burn or freeze. Either way it's clean." "Sterile," Evelyn said and felt the word a laceration of her own flesh. "I wonder. It's fertility that's a dirty word for me." "Is it?" "Yes, I'm terrified of giving in, of justifying my own existence by means of simple reproduction. So many people do or try to. And there are the children, so unfulfilling after all. And they grow up to do nothing but reproduce children who will reproduce, everyone so busy reproducing that there's no time to produce anything. But it's such a temptation. It seems so natural — another dirty word for me. What's the point?" "You'd have the human race die out?" "No. We'll multiply in spite of ourselves always. We'll populate the desert. One day there will be little houses and docks all along this shore, signs of our salvation." "What would you have us do instead?" Evelyn asked. "Accept damnation," Ann said. "It has its power and its charm. And it's real." "So we should all get jobs in gambling casinos." "We all do," Ann said, her voice amused. "What do you think the University of California is? It's just a minor branch of the Establishment. The only difference is that it has to be subsidized." "Are you talking nonsense on purpose?" "No, I'm serious." "You think nothing has any value?" "No, I think everything has value, absolute value, a child, a house, a day's work, the sky. But nothing will save us. We were never meant to be saved." "What were we meant for then?" "To love the whole damned world," Ann said… "I live in the desert of the heart," Evelyn said quietly, "I can't love the whole damned world." 'Love me, Evelyn.' 'I do.

It's all there, it's all waiting. Of course it can be done; it depends upon ourselves. You say: "But again, we're scattered individuals. Everything's against us. Governments, money, press, television - all the new forces are used against us." All the great forces, all the material powers of the world, you say, are against you. And so they are - you're quite right to feel that. And I don't underrate them, but I don't despair and you shouldn't despair. Because you, like I, have read something of history. You know something of the record of the achievement of Europeans. And dark as this hour is, it's no darker, it's not as dark as some of the hours you've known in European history. When everything was cowardice, treachery, and betrayal. And when the Saracen hordes from far outside Europe swept right across that continent, and would've come on over our own Britain too, if they hadn't been stopped. And it didn't only happen once, it's happened more than once. Small bands of men in resolution, in absolute determination, giving themselves completely and saying "Europe shall live!" And they stood firm and faced the menace to Europe: its values, its civilizations, the glory of its achievement - all those things in mortal danger. And they stood firm, they faced it, they came together, and more and more ran it to their standards, and those hordes were thrown back. Again and again and again, our Europe lived in triumph because the will of Europe still endured! We've got other forces against us - not those particular forces, but the power of money, the power of press. All those things are against us. And how can you stop it? My friends, by an act of will, an act of the European will. My friends, today, just as much as in the past, we can meet the dark forces which in another way threaten our European life with eternal night. We can rally those forces, and in the end, we can prevail and we can triumph!

Darwin, with his Origin of Species, his theories about Natural Selection, the Survival of the Fittest, and the influence of environment, shed a flood of light upon the great problems of plant and animal life. These things had been guessed, prophesied, asserted, hinted by many others, but Darwin, with infinite patience, with perfect care and candor, found the facts, fulfilled the prophecies, and demonstrated the truth of the guesses, hints and assertions. He was, in my judgment, the keenest observer, the best judge of the meaning and value of a fact, the greatest Naturalist the world has produced. The theological view began to look small and mean. Spencer gave his theory of evolution and sustained it by countless facts. He stood at a great height, and with the eyes of a philosopher, a profound thinker, surveyed the world. He has influenced the thought of the wisest. Theology looked more absurd than ever. Huxley entered the lists for Darwin. No man ever had a sharper sword -- a better shield. He challenged the world. The great theologians and the small scientists -- those who had more courage than sense, accepted the challenge. Their poor bodies were carried away by their friends. Huxley had intelligence, industry, genius, and the courage to express his thought. He was absolutely loyal to what he thought was truth. Without prejudice and without fear, he followed the footsteps of life from the lowest to the highest forms. Theology looked smaller still. Haeckel began at the simplest cell, went from change to change -- from form to form -- followed the line of development, the path of life, until he reached the human race. It was all natural. There had been no interference from without. I read the works of these great men -- of many others – and became convinced that they were right, and that all the theologians -- all the believers in "special creation" were absolutely wrong. The Garden of Eden faded away, Adam and Eve fell back to dust, the snake crawled into the grass, and Jehovah became a miserable myth.

If we put this whole progression in terms of our discussion of the possibilities of heroism, it goes like this: Man breaks through the bounds of merely cultural heroism; he destroys the character lie that had him perform as a hero in the everyday social scheme of things; and by doing so he opens himself up to infinity, to the possibility of cosmic heroism, to the very service of God. His life thereby acquires ultimate value in place of merely social and cultural, historical value. He links his secret inner self, his authentic talent, his deepest feelings of uniqueness, his inner yearning for absolute significance, to the very ground of creation. Out of the ruins of the broken cultural self there remains the mystery of the private, invisible, inner self which yearned for ultimate significance, for cosmic heroism. This invisible mystery at the heart of every creature now attains cosmic significance by affirming its connection with the invisible mystery at the heart of creation. This is the meaning of faith. At the same time it is the meaning of the merger of psychology and religion in Kierkegaard's thought. The truly open person, the one who has shed his character armor, the vital lie of his cultural conditioning, is beyond the help of any mere "science," of any merely social standard of health. He is absolutely alone and trembling on the bring of oblivion-which is at the same time the brink of infinity. To give him the new support that he needs, the "courage to renounce dread without any dread...only faith is capable of," says Kierkegaard. Not that this is an easy out for man, or a cure-all for the human condition-Kierkegaard is never facile. He gives a strikingly beautiful idea: not that [faith] annihilates dread, but remaining ever young, it is continually developing itself out of the death throe of dread. In other words, as long as man is an ambiguous creature he can never banish anxiety; what he can do instead is to use anxiety as an eternal spring for growth into new dimensions of thought and trust. Faith poses a new life task, the adventure in openness to a multi-dimensional reality.

I don’t remember when I stopped noticing—stopped noticing every mirror, every window, every scale, every fast-food restaurant, every diet ad, every horrifying model. And I don’t remember when I stopped counting, or when I stopped caring what size my pants were, or when I started ordering what I wanted to eat and not what seemed “safe,” or when I could sit comfortably reading a book in my kitchen without noticing I was in my kitchen until I got hungry—or when I started just eating when I got hungry, instead of questioning it, obsessing about it, dithering and freaking out, as I’d done for nearly my whole life. I don’t remember exactly when recovery took hold, and went from being something I both fought and wanted, to being simply a way of life. A way of life that is, let me tell you, infinitely more peaceful, infinitely happier, and infinitely more free than life with an eating disorder. And I wouldn’t give up this life of freedom for the world. What I know is this: I chose recovery. It was a conscious decision, and not an easy one. That’s the common denominator among people I know who have recovered: they chose recovery, and they worked like hell for it, and they didn’t give up. Recovery isn’t easy, at first. It takes time. It takes more work, sometimes, than you think you’re willing to do. But it is worth every hard day, every tear, every terrified moment. It’s worth it, because the trade-off is this: you let go of your eating disorder, and you get back your life. There are a couple of things I had to keep in mind in early recovery. One was that I was going to recover, even though I didn’t feel “ready.” I realized I was never going to feel ready—I was just going to jump in and do it, ready or not, and I am deeply glad that I did. Another was that symptoms were not an option. Symptoms, as critically necessary and automatic as they feel, are ultimately a choice. You can choose to let the fallacy that you must use symptoms kill you, or you can choose not to use symptoms. Easier said than done? Of course. But it can be done. I had to keep at the forefront of my mind the reasons I wanted to recover so badly, and the biggest one was this: I couldn’t believe in what I was doing anymore. I couldn’t justify committing my life to self-destruction, to appearance, to size, to weight, to food, to obsession, to self-harm. And that was what I had been doing for so long—dedicating all my strength, passion, energy, and intelligence to the pursuit of a warped and vanishing ideal. I just couldn’t believe in it anymore. As scared as I was to recover, to recover fully, to let go of every last symptom, to rid myself of the familiar and comforting compulsions, I wanted to know who I was without the demon of my eating disorder inhabiting my body and mind. And it turned out that I was all right. It turned out it was all right with me to be human, to have hungers, to have needs, to take space. It turned out that I had a self, a voice, a whole range of values and beliefs and passions and goals beyond what I had allowed myself to see when I was sick. There was a person in there, under the thick ice of the illness, a person I found I could respect. Recovery takes time, patience, enormous effort, and strength. We all have those things. It’s a matter of choosing to use them to save our own lives—to survive—but beyond that, to thrive. If you are still teetering on the brink of illness, I invite you to step firmly onto the solid ground of health. Walk back toward the world. Gather strength as you go. Listen to your own inner voice, not the voice of the eating disorder—as you recover, your voice will get clearer and louder, and eventually the voice of the eating disorder will recede. Give it time. Don’t give up. Love yourself absolutely. Take back your life. The value of freedom cannot be overestimated. It’s there for the taking. Find your way toward it, and set yourself free.

The wild is an integral part of who we are as children. Without pausing to consider what or where or how, we gather herbs and flowers, old apples and rose hips, shiny pebbles and dead spiders, poems, tears and raindrops, putting each treasured thing into the cauldron of our souls. We stir our bucket of mud as if it were, every one, a bucket of chocolate cake to be mixed for the baking. Little witches, hag children, we dance our wildness, not afraid of not knowing. But there comes a time when the kiss of acceptance is delayed until the mud is washed from our knees, the chocolate from our faces. Putting down our wooden spoon with a new uncertainty, setting aside our magical wand, we learn another system of values based on familiarity, on avoiding threat and rejection. We are told it is all in the nature of growing up. But it isn't so. Walking forward and facing the shadows, stumbling on fears like litter in the alleyways of our minds, we can find the confidence again. We can let go of the clutter of our creative stagnation, abandoning the chaos of misplaced and outdated assumptions that have been our protection. Then beyond the half light and shadows, we can slip into the dark and find ourselves in a world where horizons stretch forever. Once more we can acknowledge a reality that is unlimited finding our true self, a wild spirit, free and eager to explore the extent of our potential, free to dance like fireflies, free to be the drum, free to love absolutely with every cell of our being, or lie in the grass watching stars and bats and dreams wander by. We can live inspired, stirring the darkness of the cauldron within our souls, the source, the womb temple of our true creativity, brilliant, untamed

Although the idea has been around for ages, most depressed people do not really comprehend it. If you feel depressed, you may think it is because of bad things that have happened to you. You may think you are inferior and destined to be unhappy because you failed in your work or were rejected by someone you loved. You may think your feelings of inadequacy result from some personal defect—you may feel convinced you are not smart enough, successful enough, attractive enough, or talented enough to feel happy and fulfilled. You may think your negative feelings are the result of an unloving or traumatic childhood, or bad genes you inherited, or a chemical or hormonal imbalance of some type. Or you may blame others when you get upset: “It’s these lousy stupid drivers that tick me off when I drive to work! If it weren’t for these jerks, I’d be having a perfect day!” And nearly all depressed people are convinced that they are facing some special, awful truth about themselves and the world and that their terrible feelings are absolutely realistic and inevitable. Certainly all these ideas contain an important gem of truth—bad things do happen, and life beats up on most of us at times. Many people do experience catastrophic losses and confront devastating personal problems. Our genes, hormones, and childhood experiences probably do have an impact on how we think and feel. And other people can be annoying, cruel, or thoughtless. But all these theories about the causes of our bad moods have the tendency to make us victims—because we think the causes result from something beyond our control. After all, there is little we can do to change the way people drive at rush hour, or the way we were treated when we were young, or our genes or body chemistry (save taking a pill). In contrast, you can learn to change the way you think about things, and you can also change your basic values and beliefs. And when you do, you will often experience profound and lasting changes in your mood, outlook, and productivity. That, in a nutshell, is what cognitive therapy is all about. The theory is straightforward

Are you falling asleep before midnight?" Cassie leaned over the edge of the couch to look at Jack. He was stretched out on the floor, his head resting against a pillow near the center of the couch, his eyes closed. She was now wide awake and headache free. He wasn't in so good a shape. "The new year is eighteen minutes away." "Come kiss me awake in seventeen minutes." She blinked at that lazy suggestion, gave a quick grin, and dropped Benji on his chest. He opened one eye to look up at her as he settled his hand lightly on the kitten. "That's a no?" She smiled. She was looking forward to dating him, but she was smart enough to know he'd value more what he had to work at. He sighed. "That was a no. How much longer am I going to be on the fence with you?" "Is that a rhetorical question or do you want an answer?" If this was the right relationship God had for her future, time taken now would improve it, not hurt it. She was ready to admit she was tired of being alone. He scratched Benji under the chin and the kitten curled up on his chest and batted a paw at his hand. "Rhetorical. I'd hate to get my hopes up." She leaned her chin against her hand, looking down at him. "I like you, Jack." "You just figured that out?" "I'll like you more when you catch my mouse." "The only way we are going to catch T.J. is to turn this place into a cheese factory and help her get so fat and slow that she can no longer run and hide." Or you could move your left hand about three inches to the right right and catch her." Jack opened one eye and glanced toward his left. The white mouse was sitting motionless beside the plate he had set down earlier. "Let her have the cheeseburger. You put mustard on it." "You're horrible." He smiled. "I'm serious." "So am I." Jack leaned over, caught Cassie's foot, and tumbled her to the floor. "Oops." "That wasn't fair. You scared my mouse." Jack set the kitten on the floor. "Benji, go get her mouse." The kitten took off after it. "You're teaching her to be a mouser." "Working on it. Come here. You owe me a kiss for the new year." "Do I?" She reached over to the bowl of chocolates on the table and unwrapped a kiss. She popped the chocolate kiss into his mouth. "I called your bluff." He smiled and rubbed his hand across her forearm braced against his chest. "That will last me until next year." She glanced at the muted television. "That's two minutes away." "Two minutes to put this year behind us." He slid one arm behind his head, adjusting the pillow. She patted his chest with her hand. "That shouldn't take long." She felt him laugh. "It ended up being a very good year," she offered. "Next year will be even better." "Really? Promise?" "Absolutely." He reached behind her ear and a gold coin reappeared. "What do you think? Heads you say yes when I ask you out, tails you say no?" She grinned at the idea. "Are you cheating again?" She took the coin. "This one isn't edible," she realized, disappointed. And then she turned it over. "A real two-headed coin?" "A rare find." He smiled. "Like you." "That sounds like a bit of honey." "I'm good at being mushy." "Oh, really?" He glanced over her shoulder. "Turn up the TV. There's the countdown." She grabbed for the remote and hit the wrong button. The TV came on full volume just as the fireworks went off. Benji went racing past them spooked by the noise to dive under the collar of the jacket Jack had tossed on the floor. The white mouse scurried to run into the jacket sleeve. "Tell me I didn't see what I think I just did." "I won't tell you," Jack agreed, amused. He watched the jacket move and raised an eyebrow. "Am I supposed to rescue the kitten or the mouse?

In all conflicts between groups, there are three elements. One: the certitude that our group is morally superior, possibly even chosen by God. All others should follow our example or be at our service. In order to bring peace to the world, we have to impose our set of beliefs upon others, through manipulation, force, and fear, if necessary. Two: a refusal or incapacity to see or admit to any possible errors or faults in our group. The undeniable nature of our own goodness makes us think we are infallible; there can be no wrong in us. Three: a refusal to believe that any other group possesses truth or can contribute anything of value. At best, others may be regarded as ignorant, unenlightened, and possessing only half—truths; at worst, they are seen as destructive, dangerous, and possessed by evil spirits: they need to be overpowered for the good of humanity. Society and cultures are, then, divided into the “good” and the “bad”; the good attributing to themselves the mission to save, to heal, to bring peace to a wicked world, according to their own terms and under their controlling power. Such is the story of all civilizations through the ages as they spread over the earth by invading and colonizing. Differences must be suppressed; “savages” must be civilized. We must prove by all possible means that our culture, our power, our knowledge, and our technology are the best, that our gods are the only gods! This is not just the story of civilizations but also of all wars of religion, inquisitions, censorships, dictatorships; all things, in short, that are ideologies. An ideology is a set of ideas translated into a set of values. Because they are held to be absolutely true, these ideas and values need to be imposed on others if they are not readily accepted. A political system, a school of psychology, and a philosophy of economics can all be ideologies. Even a place of work can be an ideology. Religious sub—groups, sects, are based upon ideological principles. Religions themselves can become ideologies. And ideologues, by their nature, are not open to new ideas or even to debate; they refuse to accept or listen to anyone else’s reality. They refuse to admit any possibility of error or even criticism of their system; they are closed up in their set of ideas, theories, and values. We human beings have a great facility for living illusions, for protecting our self—image with power, for justifying it all by thinking we are the favoured ones of God.

But why bother? Why exert all this effort to focus totally on the boring prattlings of a six-year-old? First, your willingness to do so is the best possible concrete evidence of your esteem you can give your child. If you give your child the same esteem you would give a great lecturer, then the child will know him- or herself to be valued and therefore will feel valuable. There is no better and ultimately no other way to teach your children that they are valuable people than by valuing them. Second, the more children feel valuable, the more they will begin to say things of value. They will rise to your expectation of them. Third, the more you listen to your child, the more you will realize that in amongst the pauses, the stutterings, the seemingly innocent chatter, your child does indeed have valuable things to say. The dictum that great wisdom comes from "the mouths of babes" is recognized as an absolute fact by anyone who truly listens to children. Listen to your child enough and you will come to realize that he or she is quite an extraordinary individual. And the more extraordinary you realize your child to be, the more you will be willing to listen. And the more you will learn. Fourth, the more you know about your child, the more you will be able to teach. Know little about your children, and usually you will be teaching things that either they are not ready to learn or they already know and perhaps understand better than you. Finally, the more children know that you value them, that you consider them extraordinary people, the more willing they will be to listen to you and afford you the same esteem. And the more appropriate your teaching, based on your knowledge of them, the more eager your children will be to learn from you. And the more they learn, the more extraordinary they will become. If the reader senses the cyclical character of this process, he or she is quite correct and is appreciating the truth of the reciprocity of love. Instead of a vicious downward cycle, it is a creative upward cycle of evolution and growth. Value creates value. Love begets love. Parents and child together spin forward faster and faster in the pas de deux of love.

As a special branch of general philosophy, pathogenesis had never been explored. In my opinion it had never been approached in a strictly scientific fashion--that is to say, objectively, amorally, intellectually. All those who have written on the subject are filled with prejudice. Before searching out and examining the mechanism of causes of disease, they treat of 'disease as such', condemn it as an exceptional and harmful condition, and start out by detailing the thousand and one ways of combating it, disturbing it, destroying it; they define health, for this purpose, as a 'normal' condition that is absolute and immutable. Diseases ARE. We do not make or unmake them at will. We are not their masters. They make us, they form us. They may even have created us. They belong to this state of activity which we call life. They may be its main activity. They are one of the many manifestations of universal matter. They may be the principal manifestation of that matter which we will never be able to study except through the phenomena of relationships and analogies. Diseases are a transitory, intermediary, future state of health. It may be that they are health itself. Coming to a diagnosis is, in a way, casting a physiological horoscope. What convention calls health is, after all, no more than this or that passing aspect of a morbid condition, frozen into an abstraction, a special case already experienced, recognized, defined, finite, extracted and generalized for everybody's use. Just as a word only finds its way into the Dictionary Of The French Academy when it is well worn stripped of the freshness of its popular origin or of the elegance of its poetic value, often more than fifty years after its creation (the last edition of the learned Dictionary is dated 1878), just as the definition given preserves a word, embalms it in its decrepitude, but in a pose which is noble, hypocritical and arbitrary--a pose it never assumed in the days of its vogue, while it was still topical, living and meaningful--so it is that health, recognized as a public Good, is only the sad mimic of some illness which has grown unfashionable, ridiculous and static, a solemnly doddering phenomenon which manages somehow to stand on its feet between the helping hands of its admirers, smiling at them with its false teeth. A commonplace, a physiological cliche, it is a dead thing. And it may be that health is death itself. Epidemics, and even more diseases of the will or collective neuroses, mark off the different epochs of human evolution, just as tellurian cataclysms mark the history of our planet.