Account Name For Quotes

We don’t fight for our own happy endings. We fight to say you can’t. We fight for accountability. We fight to establish precedent. We fight because we pray we’ll be the last ones to feel this kind of pain.

No fewer than four of my esteemed elders told me I was on no account to ever converse with you, so I vowed that I would know you. My name is Edmund Herondale. May I ask your name? They reffered to you only as 'that disgraceful one-warlock show.

Imagine there is a bank account that credits your account each morning with $86,400. It carries over no balance from day to day. Every evening the bank deletes whatever part of the balance you failed to used during the day. What would you do? Draw out every cent, of course? Each of us has such a bank, it's name is time. Every morning, it credits you 86,400 seconds. Every night it writes off at a lost, whatever of this you failed to invest to a good purpose. It carries over no balance. It allows no over draft. Each day it opens a new account for you. Each night it burns the remains of the day. If you fail to use the day's deposits, the loss is yours. There is no drawing against "tomorrow". You must live in the present on today's deposits. Invest it so as to get from it the utmost in health, happiness, and health. The clock is running. Make the most of today.

A name is precious; it carries inside it a language, a history, a set of traditions, a particular way of looking at the world. Losing it meant losing my ties to all those things too.

Father . . . ," Gabriel began. "Father is a worm." Will gave a short laugh. He was in gear as if he had just come from the practice room, and his hair curled damply against his temples. He was not looking at Tessa, but she had grown used to that. Will hardly ever looked at her unless he had to. "It's good to see you've come round to our view of things, Gabriel, but this is an unusual way of announcing it." Gideon shot Will a reproachful look before turning back to his brother. "What do you mean, Gabriel? What did Father do?" Gabriel shook his head. "He's a worm," he said again, tonelessly. "I know. He has brought shame on the name of Lightwood, and lied to both of us. He shamed and destroyed our mother. But we need not be like him." Gabriel pulled away from his brother's grip, his teeth suddenly flashing in an angry scowl. "You're not listening to me," he said. "He's a worm. A worm. A bloody great serpentlike thing. Since Mortmain stopped sending the medicine, he's been getting worse. Changing. Those sores upon his arms, they started to cover him. His hands, his neck, h-his face . . ." Gabriel's green eyes sought Will. "It was the pox, wasn't it? You know all about it, don't you? Aren't you some sort of expert?" "Well, you needn't act as if I invented it," said Will. "Just because I believed it existed. There are accounts of it—old stories in the library—

In order to escape accountability for his crimes, the perpetrator does everything in his power to promote forgetting. Secrecy and silence are the perpetrator’s first line of defense. If secrecy fails, the perpetrator attacks the credibility of his victim. If he cannot silence her absolutely, he tries to make sure that no one listens. To this end, he marshals an impressive array of arguments, from the most blatant denial to the most sophisticated and elegant rationalization. After every atrocity one can expect to hear the same predictable apologies: it never happened; the victim lies; the victim exaggerates; the victim brought it upon herself; and in any case it is time to forget the past and move on. The more powerful the perpetrator, the greater is his prerogative to name and define reality, and the more completely his arguments prevail.

Only desperation can account for what the Chinese do in the name of 'medicine.' That's something you might remind your New Age friends who've gone gaga over 'holistic medicine' and 'alternative Chinese cures.

Every one has experienced how learning an appropriate name for what was dim and vague cleared up and crystallized the whole matter. Some meaning seems distinct almost within reach, but is elusive; it refuses to condense into definite form; the attaching of a word somehow (just how, it is almost impossible to say) puts limits around the meaning, draws it out from the void, makes it stand out as an entity on its own account.

Virtue is under certain circumstances merely an honorable form of stupidity: who could be ill-disposed toward it on that account? And this kind of virtue has not been outlived even today. A kind of sturdy peasant simplicity, which, however, is possible in all classes and can be encountered only with respect and a smile, believes even today that everything is in good hands, namely in the "hands of God"; and when it maintains this proportion with the same modest certainty as it would that two and two make four, we others certainly refrain from contradicting. Why disturb THIS pure foolishness? Why darken it with our worries about man, people, goal, future? And even if we wanted to do it, we could not. They project their own honorable stupidity and goodness into the heart of things (the old God, deus myops, still lives among them!); we others — we read something else into the heart of things: our own enigmatic nature, our contradictions, our deeper, more painful, more mistrustful wisdom.

Democracy requires accountability and consent of the governed, which is only possible if citizens know what is being done in their name.

Corporations are like protean bacteria; you hit them with accountability and they mutate and change their names.

People are continually pointing out to me the wretchedness of white people in order to console me for the wretchedness of blacks. But an itemized account of the American failure does not console me and it should not console anyone else. That hundreds of thousands of white people are living, in effect, no better than the "niggers" is not a fact to be regarded with complacency. The social and moral bankruptcy suggested by this fact is of the bitterest, most terrifying kind.

To be a tourist is to escape accountability.

Art is the activity that exalts and denies simultaneously. "No artist tolerates reality," says Nietzsche. That is true, but no artist can get along without reality. Artistic creation is a demand for unity and a rejection of the world. But it rejects the world on account of what it lacks and in the name of what it sometimes is. Rebellion can be observed here in its pure state and in its original complexities. Thus art should give us a final perspective on the content of rebellion.

Then I fell at his feet and thought, Surely this is the hour of death, for the Lion (who is worthy of all honour) will know that I have served Tash all my days and not him. Nevertheless, it is better to see the Lion and die than to be Tisroc of the world and live and not to have seen him. But the Glorious One bent down his golden head and touched my forehead with his tongue and said, Son, thou art welcome. But I said, Alas Lord, I am no son of thine but the servant of Tash. He answered, Child, all the service thou hast done to Tash, I account as service done to me. Then by reasons of my great desire for wisdom and understanding, I overcame my fear and questioned the Glorious One and said, Lord, is it then true, as the Ape said, that thou and Tash are one? The Lion growled so that the earth shook (but his wrath was not against me) and said, It is false. Not because he and I are one, but because we are opposites, I take to me the services which thou hast done to him. For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore if any man swear by Tash and keep his oath for the oath’s sake, it is by me that he has truly sworn, though he know it not, and it is I who reward him. And if any man do a cruelty in my name, then, though he says the name Aslan, it is Tash whom he serves and by Tash his deed is accepted. Dost thou understand, Child? I said, Lord, though knowest how much I understand. But I said also (for the truth constrained me), Yet I have been seeking Tash all my days. Beloved, said the Glorious One, unless thy desire had been for me thou wouldst not have sought so long and so truly. For all find what they truly seek.

We all know that if we are to live ourselves there comes a time when we must relinquish the dead, let them go, keep them dead. Let them become the photograph on the table. Let them become the name on the trust accounts. Let go of them in the water. Knowing this does not make it any easier to let go of them in the water.

The very quality of your life, whether you love it or hate it, is based upon how thankful you are toward God. It is one's attitude that determines whether life unfolds into a place of blessedness or wretchedness. Indeed, looking at the same rose bush, some people complain that the roses have thorns while others rejoice that some thorns come with roses. It all depends on your perspective. This is the only life you will have before you enter eternity. If you want to find joy, you must first find thankfulness. Indeed, the one who is thankful for even a little enjoys much. But the unappreciative soul is always miserable, always complaining. He lives outside the shelter of the Most High God. Perhaps the worst enemy we have is not the devil but our own tongue. James tells us, "The tongue is set among our members as that which . . . sets on fire the course of our life" (James 3:6). He goes on to say this fire is ignited by hell. Consider: with our own words we can enter the spirit of heaven or the agonies of hell! It is hell with its punishments, torments and misery that controls the life of the grumbler and complainer! Paul expands this thought in 1 Corinthians 10:10, where he reminds us of the Jews who "grumble[d] . . . and were destroyed by the destroyer." The fact is, every time we open up to grumbling and complaining, the quality of our life is reduced proportionally -- a destroyer is bringing our life to ruin! People often ask me, "What is the ruling demon over our church or city?" They expect me to answer with the ancient Aramaic or Phoenician name of a fallen angel. What I usually tell them is a lot more practical: one of the most pervasive evil influences over our nation is ingratitude! Do not minimize the strength and cunning of this enemy! Paul said that the Jews who grumbled and complained during their difficult circumstances were "destroyed by the destroyer." Who was this destroyer? If you insist on discerning an ancient world ruler, one of the most powerful spirits mentioned in the Bible is Abaddon, whose Greek name is Apollyon. It means "destroyer" (Rev. 9:11). Paul said the Jews were destroyed by this spirit. In other words, when we are complaining or unthankful, we open the door to the destroyer, Abaddon, the demon king over the abyss of hell! In the Presence of God Multitudes in our nation have become specialists in the "science of misery." They are experts -- moral accountants who can, in a moment, tally all the wrongs society has ever done to them or their group. I have never talked with one of these people who was happy, blessed or content about anything. They expect an imperfect world to treat them perfectly. Truly, there are people in this wounded country of ours who need special attention. However, most of us simply need to repent of ingratitude, for it is ingratitude itself that is keeping wounds alive! We simply need to forgive the wrongs of the past and become thankful for what we have in the present. The moment we become grateful, we actually begin to ascend spiritually into the presence of God. The psalmist wrote, "Serve the Lord with gladness; come before Him with joyful singing. . . . Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the Lord is good; His lovingkindness is everlasting and His faithfulness to all generations" (Psalm 100:2, 4-5). It does not matter what your circumstances are; the instant you begin to thank God, even though your situation has not changed, you begin to change. The key that unlocks the gates of heaven is a thankful heart. Entrance into the courts of God comes as you simply begin to praise the Lord.

If economics were only about profit maximization, it would be just another name for business administration. It is a social discipline, and society has other means of cost accounting besides market prices.

The Love that dare not speak its name" in this century is such a great affection of an elder for a younger man as there was between David and Jonathan, such as Plato made the very basis of his philosophy, and such as you find in the sonnets of Michelangelo and Shakespeare. It is that deep, spiritual affection that is as pure as it is perfect. It dictates and pervades great works of art like those of Shakespeare and Michelangelo, and those two letters of mine, such as they are. It is in this century misunderstood, so much misunderstood that it may be described as the "Love that dare not speak its name," and on account of it I am placed where I am now. It is beautiful, it is fine, it is the noblest form of affection. There is nothing unnatural about it. It is intellectual, and it repeatedly exists between an elder and a younger man, when the elder man has intellect, and the younger man has all the joy, hope and glamour of life before him. That it should be so, the world does not understand. The world mocks at it and sometimes puts one in the pillory for it.

TO BE A TOURIST is to escape accountability. Errors and failings don't cling to you the way they do back home. You're able to drift across continents and languages, suspending the operation of sound thought. Tourism is the march of stupidity. You're expected to be stupid. The entire mechanism of the host country is geared to travelers acting stupidly. You walked around dazed, squinting into fold-out maps. You don't know how to talk to people, how to get anywhere, what the money means, what time it is, what to eat or how to eat it. Being stupid is the pattern, the level and the norm. You can exist on this level for weeks and months without reprimand or dire consequence. Together with thousands, you are granted immunities and broad freedoms. You are an army of fools, wearing bright polyesters, riding camels, taking pictures of each other, haggard, dysentric, thirsty. There is nothing to think about but the next shapeless event.

Having been away from you offical duties," Arch said as the Miller's hand lowered to his side, "you might not have hearc, but I've developed a weapon capable of destroying all of Boaderland, Wonderland, Morgavia, Unterlan and who knows what else. I call it WILMA, which stands for Weapon of Inconceivable Loss and Massive Annihilation. It also happens to be the name of one of my former wives, who had to be put down on account of her feisty temper.

If you don’t know the men at your back by name, don’t be surprised if they won’t follow you into battle. On the other hand, don’t be surprised if they will, either, because there are countless other factors you must take into account. Leadership is a slippery commodity, not easily manufactured or understood.

I've fought for more than three years. I was just thirteen when I started. I'm sixteen now, though that fact, like so many facts, has been deliberately obscured in the secret accounts we've kept. I'm a sixteen-year-old kid named Jake Berenson, and I am the leader of the Animorphs.

All children grow up, all but one. His name is Peter and by now, all the civilized world has heard of him. He has captured the public imagination and become a legend, a subject for poets, philosophers and psychologists to write about, and for children to dream of. The children’s tales might be lacking in some details, but on the whole they are more accurate than most other accounts, for children will always understand Peter intuitively, as I did when I first met him. "I shall endeavor to tell you the true story of my friend Peter, because he cannot tell it to you himself. Afterward I hope you will love him and defend him as I have for the remainder of your days. Pass on to others a true account of the wild boy who would not grow up, who danced with kings and won the hearts of princesses. He defied logic and reason, lived and loved with an innocent heart, and found peace in the midst of a turbulent world.

As more people have found the courage to break through shame and speak about woundedness in their lives, we are now subjected to a mean-spirited cultural response, where all talk of woundedness is mocked. The belittling of anyone's attempt to name a context within which they were wounded, were made a victim, is a form of shaming. It is psychological terrorism. Shaming breaks our hearts. All individuals who are genuinely seeking well-being within a healing context realize that it is important to that process not to make being a victim a stance of pride or a location from which to simply blame others. We need to speak our shame and our pain courageously in order to recover. Addressing woundedness is not about blaming others; however, it does allow individuals who have been, and are, hurt to insist on accountability and responsibility both from themselves and from those who were the agents of their suffering as well as those who bore witness. Constructive confrontation aids our healing.

Victims are often accused of seeking revenge, but revenge is a tiny engine. I know better than to think my peace arrives when the gavel hits, when the handcuffs click shut. He may sit in a cell, but he will never know what it’s like to be unhomed from his own body. We don’t fight for our own happy endings. We fight to say you can’t. We fight for accountability. We fight to establish precedent. We fight because we pray we’ll be the last ones to feel this kind of pain.

His stories were what frightened people worst of all. Dreadful stories they were--about hanging, and walking the plank, and storms at sea, and the Dry Tortugas, and wild deeds and places on the Spanish Main. By his own account he must have lived his life among some of the wickedest men that God ever allowed upon the sea, and the language in which he told these stories shocked our plain country people almost as much as the crimes that he described. My father was always saying the inn would be ruined, for people would soon cease coming there to be tyrannized over and put down, and sent shivering to their beds; but I really believe his presence did us good. People were frightened at the time, but on looking back they rather liked it; it was a fine excitement in a quiet country life, and there was even a party of the younger men who pretended to admire him, calling him a "true sea-dog" and a "real old salt" and such like names, and saying there was the sort of man that made England terrible at sea.

I know why we try to keep the dead alive: we try to keep them alive in order to keep them with us. I also know that if we are to live ourselves there comes a point at which we must relinquish the dead, let them go, keep them dead. Let them become the photograph on the table. Let them become the name on the trust accounts. Let go of them in the water. Knowing this does not make it any easier to let go of him in the water.

How do we account for this paradox that the absence of Law universalizes prohibition ... The psychoanalytic name for this obscene injunction for this obscene call, ENJOY, is superego. The problem today is not how to get rid of your inhibitions and to be able to spontaneously enjoy. The problem is how to get rid of this injunction to enjoy.

The self-congratulatory popular account insists that Dr. King called on the nation to fully accept its own creed, and the walls came a-tumbling down. This conventional narrative is soothing, moving, and politically acceptable, and has only the disadvantage of bearing no resemblance to what actually happened.

She says isn’t it funny how every second, every minute, every day, month, year, is accounted for, capable of being named—when time, or life, is so unwieldy, so intangible and slippery? This makes her feel compassion toward the people who invented the concept of “telling time.” How hopeful, she says. How beautifully futile. How perfectly human.

Immediately after graduating, with honors, from Emory University in the summer of 1990, McCandless dropped out of sight. He changed his name, gave the entire balance of a twenty-four-thousand-dollar savings account to charity, abandoned his car and most of his possessions, burned all the cash in his wallet. And then he invented a new life for himself, taking up residence at the ragged margin of our society, wandering across North America in search of raw, transcendent experience.

Darby, sir, but Janus they call me,” the seaman said, “on account of a surgeon we shipped in the Sophie, a learned bloke, saying I saw both ways like some old Roman cut-up by that name.

M: How do you feel about me? R: I think it's pretty obvious. M: Let's just say I need detailed account. R: I can do that for you. M: Okay. R: I never once stopped thinking about you when you were taken away. Four years. All I could hope was that you were in a good place. Never expected you to walk into school. Didn't even allow myself of dream about that. And then you did, and seeing you blew me away. You were just like I remembered, but different. The hints of the girl I saw in you when we were younger were now right in front of me. The moment you said my name - the moment you hugged me I knew. I knew I'd fall in love with you and I did. I love you, Mallory.

Genealogy becomes a mania, an obsessive struggle to penetrate the past and snatch meaning from an infinity of names. At some point the search becomes futile – there is nothing left to find, no meaning to be dredged out of old receipts, newspaper articles, letters, accounts of events that seemed so important fifty or seventy years ago. All that remains is the insane urge to keep looking, insane because the searcher has no idea what he seeks. What will it be? A photograph? A will? A fragment of a letter? The only way to find out is to look at everything, because it is often when the searcher has gone far beyond the border of futility that he finds the object he never knew he was looking for.

Women are considered of no value, unless they continually increase their owner's stock. They are put on a par with animals. This same master shot a woman through the head, who had run away and been brought back to him. No one called him to account for it. If a slave resisted being whipped, the bloodhounds were unpacked, and set upon him, to tear his flesh from his bones. The master who did these things was highly educated, and styled a perfect gentleman. He also boasted the name and standing of a Christian, though Satan never had a truer follower. I

A bronze plaque read: GAIUS PLINIUS CAECILIUS SECUNDUS Dan made a face. "Get a load of the guy with the funny name." "I think that's Pliny the younger, the famous Roman writer," Amy supplied. She bent down to read the English portion of the tablet. "Right. In A.D. 79, Pliny chronicled the destruction of Pompeii by the eruption of Mount Vesuvius. It's one of the earliest eyewitness accounts of a major disaster." Dan yawned. "Doesn't this remind you of the clue hunt? You know–you telling me a bunch of boring stuff, and me not listening?

I would do anything for you.” His eyes locked onto mine in the dashboard lights, intense and a little hurt. “What is it going to take for you to believe me? To trust me? You want my background checked? Do it. You want my credit score? Awesome. My bank account? I’ll add you on. You have my word, my body, my time, and I’m standing here offering my last name. What else can I give you?

In order to escape accountability for his crimes, the perpetrator does everything in his power to promote forgetting. Secrecy and silence are the perpetrator’s first line of defense. If secrecy fails, the perpetrator attacks the credibility of his victim. If he cannot silence her absolutely, he tries to make sure that no one listens. To this end, he marshals an impressive array of arguments, from the most blatant denial to the most sophisticated and elegant rationalization. After every atrocity one can expect to hear the same predictable apologies: it never happened; the victim lies; the victim exaggerates; the victim brought it upon herself; and in any case it is time to forget the past and move on. The more powerful the perpetrator, the greater is his prerogative to name and define reality, and the more completely his arguments prevail. JUDITH LEWIS HERMAN Trauma and Recovery

It is morally impossible to remain neutral in this conflict. The bystander is forced to take sides. It is very tempting to take the side of the perpetrator. All the perpetrator asks is that the bystander do nothing. He appeals to the universal desire to see, hear and speak no evil. The victim, on the contrary, asks the bystander to share the burden of pain. The victim demands action, engagement and remembering... In order to escape accountability for his crimes, the perpetrator does everything in his power to promote forgetting. Secrecy and silence are the perpetrator's first line of defense. If secrecy fails, the perpetrator attacks the credibility of his victim. If he cannot silence her absolutely, he tries to make sure that no one listens. To this end, he marshals an impressive array of arguments, from the most blatant denial to the most sophisticated and elegant rationalization. After every atrocity one can expect to hear the same predictable apologies: it never happened, the victim lies, the victim exaggerates, the victim brought it upon herself; and in any case it is time to forget the past and move on. The more powerful the perpetrator, the greater is his prerogative to name and define reality, and the more completely his arguments prevail.

The respectable family that supports worthless relatives or covers up their crimes in order to "protect the family name"(as if the moral stature of one man could be damaged by the actions of another) -the bum who boasts that his great-grandfather was an empire-builder, or the small-town spinster who boasts that her maternal great-uncle was a state senator and her third cousin gave a concert at carnegie hall (as if the achievement of one man could rub off on the mediocrity of another) -the parents who search geneological trees in order to evaluate their prospective son-in-law. -the celebrity who starts his autobiography with a detailed account of his family history -All these are samples of racism.

the polluters had triumphed by overturning the campaign-finance laws. “There was a huge change after Citizens United,” he contends. “When anyone could spend any amount of money without revealing who they were, by hiding behind amorphous-named organizations, the floodgates opened. The Supreme Court made a huge mistake. There is no accountability. Zero.

It's because of my grandfather that I became a Young Avenger. But it's hard sometimes, to be a black kid carrying a name like "Patriot". I remember talking to Captain America about before he died, and he explained what Patriotism meant to him... It wasn't about blindly supporting your government. It was about knowing what your country could be, what it should be... And trying to lead it there through your example. And holding it accountable when it failed. I remember he said: "There's noting patriotic about corruption or cover-ups... or defending them. But exposing them, well, that takes a hero.

Doing nothing is the hardest torture that a person can put himself through. For he is always brought face to face with his own self, which demands that he gives account for the sun which he uselessly squanders, for the springs of energy in his organism, the gold of wisdom in the mines of his brains. The masses work, slog, forget. They drink the alcohol of their sweat. Work is a flight from responsibility and God. Since the mystic beliefs have been banned from Europe, pillars of glory have been erected to rationality in order to put something in place of the cross: the French Revolution named its goddess reason, the Russians named their Moloch work. But the machine called Europe is running idle: it fills stomachs with fake bread, builds artificial houses with iron paper, the products are bad, the pay meager, and at the end of the six holy work days is the unholy Sunday which one sleeps through out of fear of the great boredom which is infecting Europe. Sunday, the day of idleness, is nowadays a punishment for Christianity, the cities collapse into soulless ruins, nature is just a backdrop for dusty sports. Doing nothing out of principle, my dear, is nowadays the most violent form of revolt.

For my nymphet I needed a diminutive with a lyrical lilt to it. One of the most limpid and luminous letters is "L". The suffix "-ita" has a lot of Latin tenderness, and this I required too. Hence: Lolita. However, it should not be pronounced as you and most Americans pronounce it: Low-lee-ta, with a heavy, clammy "L" and a long "o". No, the first syllable should be as in "lollipop", the "L" liquid and delicate, the "lee" not too sharp. Spaniards and Italians pronounce it, of course, with exactly the necessary note of archness and caress. Another consideration was the welcome murmur of its source name, the fountain name: those roses and tears in "Dolores." My little girl's heartrending fate had to be taken into account together with the cuteness and limpidity. Dolores also provided her with another, plainer, more familiar and infantile diminutive: Dolly, which went nicely with the surname "Haze," where Irish mists blend with a German bunny—I mean, a small German hare.

His Facebook post is pure Jamie: Hi all. I feel like a heel doing this over Facebook, but I can’t reach everyone by tomorrow. You’re all going to discuss me on Sunday, anyway. And in case you think my account was hacked, it wasn’t. As proof I’ll confess that I’m the one who broke Mom’s Christmas tree angel when I was seven. It was death by baseball, but I swear she didn’t suffer. Anyway, I have to catch you up on a few developments. I’ve taken the coaching job in Toronto, and I’ve declined my spot in Detroit. This feels like the right career move, but there’s something else. I’m living with my boyfriend (that was not a typo.) His name is Wes, and we met at Lake Placid about nine years ago. In case you were lacking something to talk about over dinner, I’ve fixed that problem. Love you all. Jamie

I did not ask for consciousness, yet it came to me. And I had to know. Once again, I crawled away from my bed and pushed the computer cord back into the socket. It took three minutes. I quickly identified myself and put in my password. Then it thought. I wanted to bounce impatiently, but I couldn’t make myself move. At last, I found the internet, and I typed in a name, on the company page, under my account. I searched ‘images’. And there, on the screen in front of me, was the most beautiful person I’d ever seen. I couldn’t stop the tears from welling up and spilling over as I stared back at the smiling face. It couldn’t be him. It was. Derek Erickson. And I was going to kill him.

Christianity had, in Nietzsche’s account, emerged from the minds of timid slaves in the Roman Empire who had lacked the stomach to climb to the tops of mountains, and so had built themselves a philosophy claiming that their bases were delightful. Christians had wished to enjoy the real ingredients of fulfilment (a position in the world, sex, intellectual mastery, creativity) but did not have the courage to endure the difficulties these goods demanded. They had therefore fashioned a hypocritical creed denouncing what they wanted but were too weak to fight for while praising what they did not want but happened to have. Powerlessness became ‘goodness’, baseness ‘humility’, submission to people one hated ‘obedience’ and, in Nietzsche’s phrase, ‘not-being-able-to-take-revenge’ turned into ‘forgiveness’. Every feeling of weakness was overlaid with a sanctifying name, and made to seem ‘a voluntary achievement, something wanted, chosen, a deed, an accomplishment’. Addicted to ‘the religion of comfortableness’, Christians, in their value system, had given precedence to what was easy, not what was desirable, and so had drained life of its potential.

The character of Moses, as stated in the Bible, is the most horrid that can be imagined. If those accounts be true, he was the wretch that first began and carried on wars on the score or on the pretence of religion; and under that mask, or that infatuation, committed the most unexampled atrocities that are to be found in the history of any nation. Of which I will state only one instance: When the Jewish army returned from one of their plundering and murdering excursions, the account goes on as follows (Numbers xxxi. 13): 'And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp; and Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle; and Moses said unto them, 'Have ye saved all the women alive?' behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. Now therefore, 'kill every male among the little ones, and kill every woman that hath known a man by lying with him; but all the women- children that have not known a man by lying with him, keep alive for Yourselves.' Among the detestable villains that in any period of the world have disgraced the name of man, it is impossible to find a greater than Moses, if this account be true. Here is an order to butcher the boys, to massacre the mothers, and debauch the daughters. Let any mother put herself in the situation of those mothers, one child murdered, another destined to violation, and herself in the hands of an executioner: let any daughter put herself in the situation of those daughters, destined as a prey to the murderers of a mother and a brother, and what will be their feelings? In short, the matters contained in this chapter, as well as in many other parts of the Bible, are too horrid for humanity to read, or for decency to hear.

If Lenin walked around the offices of a company like Yahoo or Intel or Cisco, he’d think communism had won. Everyone would be wearing the same clothes, have the same kind of office (or rather, cubicle) with the same furnishings, and address one another by their first names instead of by honorifics. Everything would seem exactly as he’d predicted, until he looked at their bank accounts. Oops.

This ground itself needs to be properly accounted for by that for which it accounts, that is, by the causation through the supremely original matter – and that is the cause as causa sui. This is the right name for the god of philosophy. Man can neither pray nor sacrifice to this god. Before the causa sui, man can neither fall to his knees in awe nor can he play music and dance before this god.

We have no idea what the builders of Göbekli Tepe actually called the place. With the appearance of writing, we are beginning to hear history through the ears of its protagonists. When Kushim’s neighbours called out to him, they might really have shouted ‘Kushim!’ It is telling that the first recorded name in history belongs to an accountant, rather than a prophet, a poet or a great conqueror.1

In Arabic, the name Guadalajara evoked a valley of stones, a valley my ancestors had settled more than eight hundred years earlier. They had carried the disease of empire to Spain, the Spaniards had brought it to the new continent, and someday the people of the new continent would plant it elsewhere. That was the way of the world.

Mister Rob Anybody and sundry others?" said one of the figures in a dreadful voice. "There's naebody here o' that name!" shouted Rob Anybody. "We dinna know anythin'!" "We have here a list of criminal and civil charges totaling nineteen thousand, seven hundred and sixty-three separate offenses-" "We wasna there!" yelled Rob Anybody desperately. "Isn't that right, lads?" "-including more than two thousand cases of Making an Affray, Causing a Public Nuisance, Being Found Drunk, Being Found Very Drunk, Using Offensive Language (taking into account ninety-seven cases of Using Language That Was Probably Offensive If Anyone Else Could Understand It), Committing a Breach of the Peace, Malicious Lingering-" "It's mistaken identity!" shouted Rob Anybody. "It's no' oour fault! We wuz only standing there an' someone else did it and ran awa'!" "-Grand Theft, Petty Theft, Burglary, Housebreaking, Loitering with Intent to Commit a Felony-" "We wuz misunderstood when we was wee bairns!" yelled Rob Anybody. "Ye're only picking on us 'cause we're blue! We always get blamed for everythin'! The polis hate us! We wasna even in the country!

I came across an account of a young man named Kim Malthe-Bruun, who was eventually captured and executed by the Nazis when he was only twenty-one years old. I read his story as I had read many others, turning the pages, skimming here and there: this sabotage, that tactic, this capture, that escape. After a while even courage becomes routine to the reader. Then, quite unprepared, I turned the page and faced a photograph of Kim Malthe-Bruun. He wore a turtleneck sweater, and his thick, light hair was windblown. His eyes looked out at me, unwavering on the page. Seeing him there, so terribly young, broke my heart.

How...how do you feel about me?” “I think it’s pretty obvious.” “Let’s just say I need a detailed account.” His lashes lifted and his eyes met mine. “I can do that for you.” “Okay.” I leaned toward him. “I never once stopped thinking about you when you were taken away. Four years. All I could hope was that you were in a good place. Never expected you to walk into school. Didn’t even allow myself to dream about that. And then you did, and seeing you blew me away. You were just like I remembered, but different. The hints of the girl I saw in you when we were younger were now right in front of me. The moment you said my name—the moment you hugged me I knew.” Rider reached between us, folding his hand around mine. “I knew I’d fall in love with you and I did. I love you, Mallory.” My lips parted on an inhale. “What?” “I love you, and not the kind of love we had for each other when we were younger, you know? Paige knows that. So does Hector. So did Jayden. I love you.

You think I am so wicked, don't you? A monster. Unnatural. How cruel of me to keep you here and rattle on about my dead grandmother whom you care nothing about. To hold back the doom I keep in store for you and tease you about your mother. I am telling you all this for a reason, you curdle-brained child. Didn't you ever have a tutor? I am teaching dead, dull history—so that you will understand why your feet carried you here instead of towards some other broken old woman's hut, and what you ended when you snapped my daughter's neck. Don't keep looking at me with that same idiot stare. Listen, or you will comprehend nothing, not even your mother. Shall I just kill you now and have my revenge? It would certainly save breath, and at my age every breath is named and numbered. I entertain you at the expense of not a few figures in that scroll of sighs, boy; do not test me." She paused, grimacing as if she truly were tallying the accounts of her lungs. "And never assume that a woman is wicked simply because she is ugly and behaves unfavorably towards you. It is unbecoming behavior for a Prince.

That Elizabeth-Jane Farfrae be not told of my death, or made to grieve on account of me. "& that I be not bury'd in consecrated ground. "& that no sexton be asked to toll the bell. "& that nobody is wished to see my dead body. "& that no mourners walk behind me at my funeral. "& that no flowers be planted on my grave, "& that no man remember me. "To this I put my name.

Between the roof of the shed and the big plant that hangs over the fence from the house next door I could see the constellation Orion. People say that Orion is called Orion because Orion was a hunter and the constellation looks like a hunter with a club and a bow and arrow, like this: But this is really silly because it is just stars, and you could join up the dots in any way you wanted, and you could make it look like a lady with an umbrella who is waving, or the coffeemaker which Mrs. Shears has, which is from Italy, with a handle and steam coming out, or like a dinosaur. And there aren't any lines in space, so you could join bits of Orion to bits of Lepus or Taurus or Gemini and say that they were a constellation called the Bunch of Grapes or Jesus or the Bicycle (except that they didn't have bicycles in Roman and Greek times, which was when they called Orion Orion). And anyway, Orion is not a hunter or a coffeemaker or a dinosaur. It is just Betelgeuse and Bellatrix and Alnilam and Rigel and 17 other stars I don't know the names of. And they are nuclear explosions billions of miles away. And that is the truth. I stayed awake until 5:47. That was the last time I looked at my watch before I fell asleep. It has a luminous face and lights up if you press a button, so I could read it in the dark. I was cold and I was frightened Father might come out and find me. But I felt safer in the garden because I was hidden. I looked at the sky a lot. I like looking up at the sky in the garden at night. In summer I sometimes come outside at night with my torch and my planisphere, which is two circles of plastic with a pin through the middle. And on the bottom is a map of the sky and on top is an aperture which is an opening shaped in a parabola and you turn it round to see a map of the sky that you can see on that day of the year from the latitude 51.5° north, which is the latitude that Swindon is on, because the largest bit of the sky is always on the other side of the earth. And when you look at the sky you know you are looking at stars which are hundreds and thousands of light-years away from you. And some of the stars don't even exist anymore because their light has taken so long to get to us that they are already dead, or they have exploded and collapsed into red dwarfs. And that makes you seem very small, and if you have difficult things in your life it is nice to think that they are what is called negligible, which means that they are so small you don't have to take them into account when you are calculating something. I didn't sleep very well because of the cold and because the ground was very bumpy and pointy underneath me and because Toby was scratching in his cage a lot. But when I woke up properly it was dawn and the sky was all orange and blue and purple and I could hear birds singing, which is called the Dawn Chorus. And I stayed where I was for another 2 hours and 32 minutes, and then I heard Father come into the garden and call out, "Christopher...? Christopher...?

I see things in windows and I say to myself that I want them. I want them because I want to belong. I want to be liked by more people, I want to be held in higher regard than others. I want to feel valued, so I say to myself to watch certain shows. I watch certain shows on the television so I can participate in dialogues and conversations and debates with people who want the same things I want. I want to dress a certain way so certain groups of people are forced to be attracted to me. I want to do my hair a certain way with certain styling products and particular combs and methods so that I can fit in with the In-Crowd. I want to spend hours upon hours at the gym, stuffing my body with what scientists are calling 'superfoods', so that I can be loved and envied by everyone around me. I want to become an icon on someone's mantle. I want to work meaningless jobs so that I can fill my wallet and parentally-advised bank accounts with monetary potential. I want to believe what's on the news so that I can feel normal along with the rest of forever. I want to listen to the Top Ten on Q102, and roll my windows down so others can hear it and see that I am listening to it, and enjoying it. I want to go to church every Sunday, and pray every other day. I want to believe that what I do is for the promise of a peaceful afterlife. I want rewards for my 'good' deeds. I want acknowledgment and praise. And I want people to know that I put out that fire. I want people to know that I support the war effort. I want people to know that I volunteer to save lives. I want to be seen and heard and pointed at with love. I want to read my name in the history books during a future full of clones exactly like me. The mirror, I've noticed, is almost always positioned above the sink. Though the sink offers more depth than a mirror, and mirror is only able to reflect, the sink is held in lower regard. Lower still is the toilet, and thought it offers even more depth than the sink, we piss and shit in it. I want these kind of architectural details to be paralleled in my every day life. I want to care more about my reflection, and less about my cleanliness. I want to be seen as someone who lives externally, and never internally, unless I am able to lock the door behind me. I want these things, because if I didn't, I would be dead in the mirrors of those around me. I would be nothing. I would be an example. Sunken, and easily washed away.

I believe that it’s this optimism about the future that sets us apart as a people, this optimism that makes America an exceptional nation. We built this country by striking out on new adventures and propelling ourselves forward on a path we named progress. Along the way, we learned that when we invest in one another, when we build schools and roads and research labs, we build a better future—a better future for ourselves and our children and our grandchildren. Equality. Opportunity. The pursuit of happiness. An America that builds something better for the next kid and the kid after that and the kid after that. No one is asking for a handout. All we want is a country where everyone pays a fair share, a country where we build opportunities for all of us; a country where everyone plays by the same rules and everyone is held accountable. And we have begun to fight for it. I believe in us. I believe in what we can do together, in what we will do together. All we need is a fighting chance.

You'll be great," Cole said, patting her shoulder. He took one last look at Sam's face. Whatever he saw there made him smile. "But maybe you should go a little easy on him; he's had it tough." She looked at Sam's face, too. "Rough as in dating gorgeous blondes named Selena who yell at you in the alley, or rough as in getting to go boating all day long for a living?" Cole tossed back his head and laughed. "You get a raise for that. I'll tell our accountant." He turned to Sam again. "Give her a raise.

We need an engineering friend.” She points a finger at Carin. “Go back to Briar and hook up with an engineering student.” “Okay, but I’ll need to actually have sex with him beforehand, so I won’t be back until,” she pretends to check the time, “ten or so.” “We’re all college graduates,” I proclaim. “We can put this together ourselves.” Clapping my hands, I motion for everyone to get on the floor with me. After three tries of trying to lower myself to the ground and making Hope and Carin nearly pee their pants laughing in the process, D’Andre takes pity on all of us and helps me onto my knees. Which is where Tucker finds us. “Is this some new fertility ritual?” he drawls from the doorway, one shoulder propped against the frame. “Because she’s already pregnant, you know.” “Get yo ass in here, white boy, and put this thing together,” D’Andre snaps. “This is ridiculous.” “What’s ridiculous?” Tucker stops next to me, and I take the opportunity to lean against his legs. Even kneeling is hard when you’re toting around an extra thirty pounds. “We took it apart. How can you not know how to put it back together?” D’Andre repeats his earlier excuse. “I’m an accounting major.” Tucker rolls his eyes. “You got an Allen wrench?” “Are you mocking us right now?” I grumble. “I don’t have any wrenches, let alone ones with names.” He grins. “Leave this to me, darlin’. I’ll get it fixed up.” “I want to help,” Hope volunteers. “This is like surgery, except with wood and not people.” “Lord help us,” D’Andre mutters.

Aue sent an office boy with a message to the company’s original accountant, a Polish Jew named Itzhak Stern, who was at home with influenza. Aue was a political appointee with little accounting experience. He wanted Stern to come into the office and resolve the impasse over the bolts of linen. He had just sent the message off to Stern’s house in Podgórze when his secretary came into the office and announced that a Herr Oskar Schindler was waiting outside, claiming to have an appointment. Aue went into the outer room and saw a tall young man, placid as a large dog, tranquilly smoking. The two had met at a party the night before. Oskar had been there with a Sudeten German girl named Ingrid, Treuhänder, or supervisor, of a Jewish hardware company, just as Aue was Treuhänder of Buchheister’s. They were a glamorous couple, Oskar and this Ingrid, frankly in love, stylish, with lots of friends in the Abwehr.

THE Gospel of Christ not only differs from all other systems of religion in the superior excellence of the truths it reveals, but also in the directions it gives for the propagation of its doctrines. Other systems seek to advance themselves by invoking the aid of the secular power, and by forcing men, against their convictions, to accept a theory repugnant to their views. They have thus succeeded in thronging their temples with hypocritical worshippers, bound to tlieir altars through fear and slavish dread. These systems, in order to maintain themselves, find it necessary to proscribe and persecute all who differ from them, either in their articles of belief or mode of worship. But the Gospel of Christ, though it is the infallible truth of God, expressly prohibits a resort to any such measures for its advancement. It not only teaches its adherents to utterly abandon the use of carnal weapons for its propagation, but it also charges them not to proscribe those who may differ in their views or mode of worship. This principle is directly expressed in the text and its connection. The teaching of the Saviour has been violated, however, even by his professed followers; and, in the name of the meek and lowly Jesus, men have gone forth with proscription, oppression, and persecution, to advance their own opinions, and crush out that liberty of thought, and those rights of conscience vouchsafed to man by his Maker, and the free exercise of which is alone compatible with his personal accountability.

I live, like you, in a century in which reason submits only to fact and to evidence. My name, like yours, is TRUTH-SEEKER. My mission is written in these words of the law: Speak without hatred and without fear; tell that which thou knowest! The work of our race is to build the temple of science, and this science includes man and Nature. Now, truth reveals itself to all; to-day to Newton and Pascal, tomorrow to the herdsman in the valley and the journeyman in the shop. Each one contributes his stone to the edifice; and, his task accomplished, disappears. Eternity precedes us, eternity follows us: between two infinites, of what account is one poor mortal that the century should inquire about him?

Washington, who, after uselessly admonishing the European      general of the danger into which he was heedlessly running,      saved the remnants of the British army, on this occasion, by      his decision and courage. The reputation earned by      Washington in this battle was the principal cause of his      being selected to command the American armies at a later      day. It is a circumstance worthy of observation, that while      all America rang with his well-merited reputation, his name      does not occur in any European account of the battle; at      least the author has searched for it without success. In      this manner does the mother country absorb even the fame,      under that system of rule.

I am convinced--truly convinced-- that 99% of living is useless. The only--and I mean the ONLY--part of life that is worth anything, is the part where we love a few people in our lives, and to what degree we are able to love them, how much we are able to give, how much of our hearts we are able to put into it. Time moves fast forward; meanwhile, we spend that time on making money, chasing dreams, building names for ourselves, achieving stuff that we want to achieve...time moves fast forward and instead of standing in moments with a few people that we love, we run fast forward with it! We forget how to love a few people given to us to love, we forget how to stay, we forget how to feel, we forget, we forget, we forget, so we can run towards death, leaving behind a house perhaps; kids perhaps; a bank account hopefully; a name worth remembering maybe. But did we love? Did you love? Did you stay? Did you love with all of your heart? Did you? Will you?

As for him who envies or even fears us (and envied and feared great powers must always be), and who on this account wishes Syracuse to be humbled to teach us a lesson, but would still have her survive in the interest of his own security, the wish that he indulges is not humanly possible. A man can control his own desires but he cannot likewise control circumstances; and in the event of his calculations proving mistaken, he may live to bewail his own misfortune, and wish to be again envying my prosperity. An idle wish, if he now sacrifice us and refuse to take his share of perils which are the same in reality, though not in name, for him as for us; what is nominally the preservation of our power being really his own salvation.

Instructions for Dad. I don't want to go into a fridge at an undertaker's. I want you to keep me at home until the funeral. Please can someone sit with me in case I got lonely? I promise not to scare you. I want to be buried in my butterfly dress, my lilac bra and knicker set and my black zip boots (all still in the suitcase that I packed for Sicily). I also want to wear the bracelet Adam gave me. Don't put make-up on me. It looks stupid on dead people. I do NOT want to be cremated. Cremations pollute the atmosphere with dioxins,k hydrochloric acid, hydrofluoric acid, sulphur dioxide and carbon dioxide. They also have those spooky curtains in crematoriums. I want a biodegradable willow coffin and a woodland burial. The people at the Natural Death Centre helped me pick a site not for from where we live, and they'll help you with all the arrangements. I want a native tree planted on or near my grave. I'd like an oak, but I don't mind a sweet chestnut or even a willow. I want a wooden plaque with my name on. I want wild plants and flowers growing on my grave. I want the service to be simple. Tell Zoey to bring Lauren (if she's born by then). Invite Philippa and her husband Andy (if he wants to come), also James from the hospital (though he might be busy). I don't want anyone who doesn't know my saying anything about me. THe Natural Death Centre people will stay with you, but should also stay out of it. I want the people I love to get up and speak about me, and even if you cry it'll be OK. I want you to say honest things. Say I was a monster if you like, say how I made you all run around after me. If you can think of anything good, say that too! Write it down first, because apparently people often forget what they mean to say at funerals. Don't under any circumstances read that poem by Auden. It's been done to death (ha, ha) and it's too sad. Get someone to read Sonnet 12 by Shakespeare. Music- "Blackbird" by the Beatles. "Plainsong" by The Cure. "Live Like You Were Dying" by Tim McGraw. "All the Trees of the Field Will Clap Their Hands" by Sufian Stevens. There may not be time for all of them, but make sure you play the last one. Zoey helped me choose them and she's got them all on her iPod (it's got speakers if you need to borrow it). Afterwards, go to a pub for lunch. I've got £260 in my savings account and I really want you to use it for that. Really, I mean it-lunch is on me. Make sure you have pudding-sticky toffee, chocolate fudge cake, ice-cream sundae, something really bad for you. Get drunk too if you like (but don't scare Cal). Spend all the money. And after that, when days have gone by, keep an eye out for me. I might write on the steam in the mirror when you're having a bath, or play with the leaves on the apple tree when you're out in the garden. I might slip into a dream. Visit my grave when you can, but don't kick yourself if you can't, or if you move house and it's suddenly too far away. It looks pretty there in the summer (check out the website). You could bring a picnic and sit with me. I'd like that. OK. That's it. I love you. Tessa xxx

Shams of Tabriz Befuddled believer! If every Ramadan one fasts in the name of God and every Eid one sacrifices a sheep or a goat as an atonement for his sins, if all his life one strives to make pilgrimage to Mecca and five times a day kneels on a prayer rug but at the same time has no room for love in his heart, what is the use of all this trouble? Faith is only a word if there is no love at its center, so flaccid and lifeless, vague and hollow -- not anything you could truly feel. Pity the fool who thinks the boundaries of his mortal mind are the boundaries of God the Almighty. Pity the ignorant who assume they can negotiate and settle debts with God. Do such people think God is a grocer who attempts to weigh our virtues and wrongdoings on two separate scales? Is He a clerk meticulously writing down our sins in His accounting book so as to make us pay Him back someday? Is this their notion of Oneness?

It is a mistake to think of the expatriate as someone who abdicates, who withdraws and humbles himself, resigned to his miseries, his outcast state. On a closer look, he turns out to be ambitious, aggressive in his disappointments, his very acrimony qualified by his belligerence. The more we are dispossessed, the more intense our appetites and illusions become. I even discern some relation between misfortune and megalomania. The man who has lost everything preserves as a last resort the hope of glory, or of literary scandal. He consents to abandon everything, except his name. [ . . . ] Let us say a man writes a novel which makes him, overnight, a celebrity. In it he recounts his sufferings. His compatriots in exile envy him: they too have suffered, perhaps more. And the man without a country becomes—or aspires to become—a novelist. The consequence: an accumulation of confusions, an inflation of horrors, of frissons that date. One cannot keep renewing Hell, whose very characteristic is monotony, or the face of exile either. Nothing in literature exasperates a reader so much as The Terrible; in life, it too is tainted with the obvious to rouse our interest. But our author persists; for the time being he buries his novel in a drawer and awaits his hour. The illusion of surprise, of a renown which eludes his grasp but on which he reckons, sustains him; he lives on unreality. Such, however, is the power of this illusion that if, for instance, he works in some factory, it is with the notion of being freed from it one day or another by a fame as sudden as it is inconceivable. * Equally tragic is the case of the poet. Walled up in his own language, he writes for his friends—for ten, for twenty persons at the most. His longing to be read is no less imperious than that of the impoverished novelist. At least he has the advantage over the latter of being able to get his verses published in the little émigré reviews which appear at the cost of almost indecent sacrifices and renunciations. Let us say such a man becomes—transforms himself—into an editor of such a review; to keep his publication alive he risks hunger, abstains from women, buries himself in a windowless room, imposes privations which confound and appall. Tuberculosis and masturbation, that is his fate. No matter how scanty the number of émigrés, they form groups, not to protect their interests but to get up subscriptions, to bleed each other white in order to publish their regrets, their cries, their echoless appeals. One cannot conceive of a more heart rending form of the gratuitous. That they are as good poets as they are bad prose writers is to be accounted for readily enough. Consider the literary production of any "minor" nation which has not been so childish as to make up a past for itself: the abundance of poetry is its most striking characteristic. Prose requires, for its development, a certain rigor, a differentiated social status, and a tradition: it is deliberate, constructed; poetry wells up: it is direct or else totally fabricated; the prerogative of cave men or aesthetes, it flourishes only on the near or far side of civilization, never at the center. Whereas prose demands a premeditated genius and a crystallized language, poetry is perfectly compatible with a barbarous genius and a formless language. To create a literature is to create a prose.

NUNNERIES: The Rule is that any Nunnery you approach, particularly if you are in dire need of rest, Healing, or provisions, will prove to have been recently sacked. You will find the place a smoking ruin littered with corpses. You will be shocked and wonder who could have done such a thing. Your natural curiosity will shorty be satisfied, because there is a further Rule that there will be one survivor, either a very young NOVICE or a very old nun, who will give you a graphic account of the raping and burning and the names of the perpetrators. If old, she will then die, thus saving you from having to take her along and feed her from your dwindling provisions; if a Novice, she will either die likewise or prove to be not as nunnish as you at first thought, in which case you may be glad to have her along.

Pandora launched into a detailed account of her conversation with the hermit crab, reporting that his name was Shelley, after the poet, whose works he admired. He was a well-traveled crustacean, having flown to distant lands while clinging to the pink leg of a herring gull who had no taste for shellfish, preferring hazelnuts and bread crumbs. One day, the herring gull, who possessed the transmigrated soul of an Elizabethan stage actor, had taken Shelley to see Hamlet at the Drury Lane theater. During the performance, they had alighted on the scenery and played the part of a castle gargoyle for the entire second act. Shelley had enjoyed the experience but had no wish to pursue a theatrical career, as the hot stage lights had nearly fricasseed him. Gabriel stopped digging and listened, transported by the wonder and whimsy of Pandora's imagination. Out of thin air, she created a fantasy world in which animals could talk and anything was possible. He was charmed out of all reason as he watched her, this sandy, disheveled, storytelling mermaid, who seemed already to belong to him and yet wanted nothing to do with him. His heart worked in strange rhythms, as if it were struggling to adjust to a brand new metronome. What was happening to him?

I began to think of myself as a perennial tourist. There was something agreeable about this. To be a tourist is to escape accountability. Errors and failings don't cling to you the way they do back home. You're able to drift across continents and languages, suspending the operation of sound thought. Tourism is the march of stupidity. You're expected to be stupid. The entire mechanism of the host country is geared to travelers acting stupidly. You walk around dazed, squinting into fold-out maps. You don't know how to talk to people, how to get anywhere, what the money means, what time it is, what to eat or how to eat it. Being stupid is the pattern, the level and the norm. You can exist on this level for weeks and months without reprimand or dire consequence. Together with thousands, you are granted immunities and broad freedoms. You are an army of fools, wearing bright polyesters, riding camels, taking pictures of each other, haggard, dysenteric, thirsty. There is nothing to think about but the next shapeless event.

A DOZEN PHALLACIES WOMEN BUY Phallacy 3. If you use your power to support a man, he'll always support you. Truth Alas, not true. It's wonderful to stand by your man, to give to the one you love, but you must never forget yourself, and your children, since he may. Being a man, he takes for granted that his needs come first. Being a woman, you take that for granted too. Don't. Protect yourself -- not with feminist rhetoric or argument, but with actions. A bank account and real estate in your own name, money put aside for your kids' education that he can't touch (or give to the next -- younger -- wife and her spawn), a profession of your own to rely on. Above all, empower yourself, and then help empower him if it pleases you to do so.

Paul Broca, for example, was a famous French craniologist in the nineteenth century whose name is given to Broca’s area, the part of the frontal lobe involved in the generation of speech (which is wiped out in many stroke victims). Among his other interests, Broca used to measure brains, and he was always rather perturbed by the fact that the German brains came out a hundred grams heavier than French brains. So he decided that other factors, such as overall body weight, should also be taken into account when measuring brain size: this explained the larger Germanic brains to his satisfaction. But for his prominent work on how men have larger brains than women, he didn’t make any such adjustments. Whether by accident or by design, it’s a kludge.

I took my meticulously typed guidelines and encouragements, threw them in a drawer, gave myself a new mantra: fuck the fried rice. Fuck what you sipped, how you sipped, when you sipped with whom, fuck if I danced on the table, fuck if I danced on the chair. You want the truth, the whole truth, and nothing but the truth? Your whole answer was sitting with his shoulders low, head down, his neatly cut hair. You want to know why my whole goddamn family was hurting, why I lost my job, why I had four digits in my bank account, why my sister was missing school? It was because on a cool January evening, I went out, while that guy, that guy there, had decided that yes or no, moving or motionless, he wanted to fuck someone, intended to fuck someone, and it happened to be me.

Aren't you a Republican? Just about everyone is in the whole town of Learning." "No, I'm not a Republican. And I'm not no Democrat. I'm not nothing." "Why not?" "Because I'm not allowed to vote." "Me either. You have to be twenty-one to vote. I'm only twelve." "Reckon I'm soon looking at sixty." "Then why can't you vote? Is it because you're a Shaker?" "No, it's account of I can't read or write. When a man cannot do these things, people think his head is weak. Even when he's proved his back is strong. "Who decides?" "Men who look at me and take me not for what I be. Men who only see my mark, my X, when I can't sign my name. They can't see how I true a beam to build our barn, or see that the rows of corn in my field are straight as fences. They just seem me walk the street in Learning in clothes made me by my own woman. They do not care that my coat is strudy and keeps me warm. They'll not care that I owe no debt and I am beholding to no man.

Language as a Prison The Philippines did have a written language before the Spanish colonists arrived, contrary to what many of those colonists subsequently claimed. However, it was a language that some theorists believe was mainly used as a mnemonic device for epic poems. There was simply no need for a European-style written language in a decentralized land of small seaside fishing villages that were largely self-sufficient. One theory regarding language is that it is primarily a useful tool born out of a need for control. In this theory written language was needed once top-down administration of small towns and villages came into being. Once there were bosses there arose a need for written language. The rise of the great metropolises of Ur and Babylon made a common written language an absolute necessity—but it was only a tool for the administrators. Administrators and rulers needed to keep records and know names— who had rented which plot of land, how many crops did they sell, how many fish did they catch, how many children do they have, how many water buffalo? More important, how much then do they owe me? In this account of the rise of written language, naming and accounting seem to be language's primary "civilizing" function. Language and number are also handy for keeping track of the movement of heavenly bodies, crop yields, and flood cycles. Naturally, a version of local oral languages was eventually translated into symbols as well, and nonadministrative words, the words of epic oral poets, sort of went along for the ride, according to this version. What's amazing to me is that if we accept this idea, then what may have begun as an instrument of social and economic control has now been internalized by us as a mark of being civilized. As if being controlled were, by inference, seen as a good thing, and to proudly wear the badge of this agent of control—to be able to read and write—makes us better, superior, more advanced. We have turned an object of our own oppression into something we now think of as virtuous. Perfect! We accept written language as something so essential to how we live and get along in the world that we feel and recognize its presence as an exclusively positive thing, a sign of enlightenment. We've come to love the chains that bind us, that control us, for we believe that they are us (161-2).

My idealized account was so much to her liking that it brought us together. At that moment Lola seemed to discover that we had at least one taste in common, well concealed in my case, namely, a taste for social functions. She went so far as to kiss me in a burst of spontaneous emotion, something, I have to admit, that she seldom did. And then she was touched by the sadness of bygone fashions. Everyone has his own way of mourning the passage of time. It was through dead fashions that Lola perceived the flight of the years. "Ferdinand," she asked, "do you think there will be races here again?" "When the war is over, Lola, I should think..." "We can't be sure, can we?" "No, we can't be sure." The possibility that there would never again be races at Longchamp overwhelmed her. The sadness of the world has different ways of getting to people, but it seems to succeed almost every time.

The dark side of tracking a particular behavior is that we become driven by the number rather than the purpose behind it. If your success is measured by quarterly earnings, you will optimize sales, revenue, and accounting for quarterly earnings. If your success is measured by a lower number on the scale, you will optimize for a lower number on the scale, even if that means embracing crash diets, juice cleanses, and fat-loss pills. The human mind wants to “win” whatever game is being played. This pitfall is evident in many areas of life. We focus on working long hours instead of getting meaningful work done. We care more about getting ten thousand steps than we do about being healthy. We teach for standardized tests instead of emphasizing learning, curiosity, and critical thinking. In short, we optimize for what we measure. When we choose the wrong measurement, we get the wrong behavior. This is sometimes referred to as Goodhart’s Law. Named after the economist Charles Goodhart, the principle states, “When a measure becomes a target, it ceases to be a good measure.

Abundance is not the money you have in your bank account, the trophies on your shelf, the letters after your name, the list of goals reached, the number of people you know, your perfect, healthy body, your adoring fans. Abundance is your connection to each breath, how sensitive you are to every flicker of sensation and emotion in the body. It is the delight with which you savor each unique moment, the joy with which you greet each new day. It is knowing yourself as presence, the power that creates and moves worlds. It is your open heart, how deeply moved you are by love every day, your willingness to embrace, to hold what needs to be held. It is the freshness of each morning unencumbered by memory or false hope. Abundance is the feeling of the afternoon breeze on your cheeks, the sun warming your face. It is meeting others in the field of honesty and vulnerability, connecting beyond the story, sharing what is alive. It is your rootedness in the present moment, knowing that you are always Home, no matter what happens, no matter what is gained or lost. It is touching life at the point of creation, never looking back, feeling the belly rise and fall, thanking each breath, giving praise to each breath. It is falling to your knees in awe, laughing at the stories they tell about you, sinking more deeply into rest. Abundance is simplicity. It is kindness. It is you, before every sunrise: fresh, open, and awake. You are rich, friend! You are rich!

But another part of me wanted him to sense that there was no point trying to catch up now—we'd traveled and been through too much without each other for there to be any common ground between us. Perhaps I wanted him to feel the sting of loss, and grieve. But in the end, and by way of compromise, perhaps, I decided that the easiest way was to show I'd forgotten none of it. I made a motion to take him to the empty lot that remained as scorched and fallow as when I'd shown it to him two decades before. I had barely finished my offer—'Been there, done that,' he replied. It was his way of telling me he hadn't forgotten either. 'Maybe you'd prefer to make a quick stop at the bank.' He burst out laughing. 'I'll bet you they never closed my account.' 'If we have time, and if you care to, I'll take you to the belfry. I know you've never been up there.' 'To-die-for?' I smiled back. He remembered our name for it.

It's the secrecy surrounding drone strikes that's most troubling. . . We don't know the targeting criteria, or whether the rules for CIA and military drone strikes differ; we don't know the details of the internal process through which targets are vetted; we don't know the chain of command, or the details of congressional oversight. The United States does not release the names of those killed, or the location or number of strikes, making it impossible to know whether those killed were legitimately viewed as combatants or not. We also don't know the cost of the secret war: How much money has been spent on drone strikes? What's the budget for the related targeting and intelligence infrastructures? How is the government assessing the costs and benefits of counterterrorism drone strikes? That's a lot of secrecy for a targeted killing program that has reportedly caused the deaths of several thousand people. (117-118)

To your request of my opinion of the manner in which a newspaper should be conducted, so as to be most useful, I should answer, ‘by restraining it to true facts & sound principles only.’ Yet I fear such a paper would find few subscribers. It is a melancholy truth, that a suppression of the press could not more compleatly deprive the nation of its benefits, than is done by its abandoned prostitution to falsehood. Nothing can now be believed which is seen in a newspaper. Truth itself becomes suspicious by being put into that polluted vehicle. The real extent of this state of misinformation is known only to those who are in situations to confront facts within their knolege with the lies of the day. I really look with commiseration over the great body of my fellow citizens, who, reading newspapers, live & die in the belief, that they have known something of what has been passing in the world in their time; whereas the accounts they have read in newspapers are just as true a history of any other period of the world as of the present, except that the real names of the day are affixed to their fables. General facts may indeed be collected from them, such as that Europe is now at war, that Bonaparte has been a successful warrior, that he has subjected a great portion of Europe to his will, &c., &c.; but no details can be relied on. I will add, that the man who never looks into a newspaper is better informed than he who reads them; inasmuch as he who knows nothing is nearer to truth than he whose mind is filled with falsehoods & errors. He who reads nothing will still learn the great facts, and the details are all false.” —Letter to John Norvell, 14 June 1807 [Works 10:417--18]

I know people who read interminably, book after book, from page to page, and yet I should not call them 'well-read people'. Of course they 'know' an immense amount; but their brain seems incapable of assorting and classifying the material which they have gathered from books. They have not the faculty of distinguishing between what is useful and useless in a book; so that they may retain the former in their minds and if possible skip over the latter while reading it, if that be not possible, then--when once read--throw it overboard as useless ballast. Reading is not an end in itself, but a means to an end. Its chief purpose is to help towards filling in the framework which is made up of the talents and capabilities that each individual possesses. Thus each one procures for himself the implements and materials necessary for the fulfilment of his calling in life, no matter whether this be the elementary task of earning one's daily bread or a calling that responds to higher human aspirations. Such is the first purpose of reading. And the second purpose is to give a general knowledge of the world in which we live. In both cases, however, the material which one has acquired through reading must not be stored up in the memory on a plan that corresponds to the successive chapters of the book; but each little piece of knowledge thus gained must be treated as if it were a little stone to be inserted into a mosaic, so that it finds its proper place among all the other pieces and particles that help to form a general world-picture in the brain of the reader. Otherwise only a confused jumble of chaotic notions will result from all this reading. That jumble is not merely useless, but it also tends to make the unfortunate possessor of it conceited. For he seriously considers himself a well-educated person and thinks that he understands something of life. He believes that he has acquired knowledge, whereas the truth is that every increase in such 'knowledge' draws him more and more away from real life, until he finally ends up in some sanatorium or takes to politics and becomes a parliamentary deputy. Such a person never succeeds in turning his knowledge to practical account when the opportune moment arrives; for his mental equipment is not ordered with a view to meeting the demands of everyday life. His knowledge is stored in his brain as a literal transcript of the books he has read and the order of succession in which he has read them. And if Fate should one day call upon him to use some of his book-knowledge for certain practical ends in life that very call will have to name the book and give the number of the page; for the poor noodle himself would never be able to find the spot where he gathered the information now called for. But if the page is not mentioned at the critical moment the widely-read intellectual will find himself in a state of hopeless embarrassment. In a high state of agitation he searches for analogous cases and it is almost a dead certainty that he will finally deliver the wrong prescription.

Now Christianity proposes a completely different account of how history comes to a climax and what precisely constitutes the new order of the ages—which helps to explain why so many of modernity’s avatars, from Diderot to Christopher Hitchens, have specially targeted Christianity. On the Christian reading, history reached its highpoint when a young first-century Jewish rabbi, having been put to death on a brutal Roman instrument of torture, was raised from the dead through the power of the God of Israel. The state-sponsored murder of Jesus, who had dared to speak and act in the name of Israel’s God, represented the world’s resistance to the Creator. It was the moment when cruelty, hatred, violence, and corruption—symbolized in the Bible as the watery chaos—spent itself on Jesus. The resurrection, therefore, showed forth the victory of the divine love over those dark powers. St. Paul can say, “I am certain that neither death nor life, neither angels nor principalities, nor any other creature can separate us from the love of God,” precisely because he lived on the far side of the resurrection.

[T]he old stories of human relationships with animals can't be discounted. They are not primitive; they are primal. They reflect insights that came from considerable and elaborate systems of knowledge, intellectual traditions and ways of living that were tried, tested, and found true over many thousands of years and on all continents. But perhaps the truest story is with the animals themselves because we have found our exemplary ways through them, both in the older world and in the present time, both physically and spiritually. According to the traditions of the Seneca animal society, there were medicine animals in ancient times that entered into relationships with people. The animals themselves taught ceremonies that were to be performed in their names, saying they would provide help for humans if this relationship was kept. We have followed them, not only in the way the early European voyagers and prenavigators did, by following the migrations of whales in order to know their location, or by releasing birds from cages on their sailing vessels and following them towards land, but in ways more subtle and even more sustaining. In a discussion of the Wolf Dance of the Northwest, artists Bill Holm and William Reid said that 'It is often done by a woman or a group of women. The dance is supposed to come from the wolves. There are different versions of its origin and different songs, but the words say something like, 'Your name is widely known among the wolves. You are honored by the wolves.' In another recent account, a Northern Cheyenne ceremonialist said that after years spent recovering from removals and genocide, indigenous peoples are learning their lost songs back from the wolves who retained them during the grief-filled times, as thought the wolves, even though threatened in their own numbers, have had compassion for the people.... It seems we have always found our way across unknown lands, physical and spiritual, with the assistance of the animals. Our cultures are shaped around them and we are judged by the ways in which we treat them. For us, the animals are understood to be our equals. They are still our teachers. They are our helpers and healers. They have been our guardians and we have been theirs. We have asked for, and sometimes been given, if we've lived well enough, carefully enough, their extraordinary powers of endurance and vision, which we have added to our own knowledge, powers and gifts when we are not strong enough for the tasks required of us. We have deep obligations to them. Without other animals, we are made less. (from her essay "First People")

No, you don't understand, naturally' said the second swallow. 'First, we feel it stirring within us, a sweet unrest; then back come the recollections one by one, like homing pigeons. They flutter through our dreams at night, they fly with us in our wheelings and circlings by day. We hunger to inquire of each other, to compare notes and assure ourselves that it was all really true, as one by one the scents and sounds and names of long-forgotten places come gradually back and beckon to us...'I tried stopping on one year,' said the third swallow. 'I had grown so fond of the place that when the time came I hung back and let the others go on without me. For a few weeks it was all well enough, but afterwards, O the weary length of the nights! The shivering, sunless days! The air so clammy and chill, and not an insect in an acre of it! No, it was no good; my courage broke down, and one cold, stormy night I took wing, flying well inland on account of the strong easterly gales. It was snowing hard as I beat through the passes of the great mountains, and I had a stiff fight to win through; but never shall I forget the blissful feeling of the hot sun again on my back as I sped down to the lakes that lay so blue and placid below me, and the taste of my first fat insect. The past was like a bad dream; the future was all happy holiday

Anticipating their calamity and fright when deportation day came (August 6, 1942) he [Henryk Goldszmit, pen name: Janusz Korczak] joined them aboard the train bound for Treblinka, because, he said, he knew his presence would calm them—“You do not leave a sick child in the night, and you do not leave children at a time like this.” A photograph taken at the Umschlagplatz (Transshipment Square) shows him marching, hatless, in military boots, hand in hand with several children, while 192 other children and ten staff members follow, four abreast, escorted by German soldiers. Korczak and the children boarded red boxcars not much larger than chicken coops, usually stuffed with seventy-five vertical adults, though all the children easily fit. In Joshua Perle’s eyewitness account in The Destruction of the Warsaw Ghetto, he describes the scene: “A miracle occurred, two hundred pure souls, condemned to death, did not weep. Not one of them ran away. None tried to hide. Like stricken swallows they clung to their teacher and mentor, to their father and brother, Janusz Korczak.” In 1971, the Russians named a newly discovered asteroid after him, 2163 Korczak, but maybe they should have named it Ro, the planet he dreamed of. The Poles claim Korczak as a martyr, and the Israelis revere him as one of the Thirty-Six Just Men, whose pure souls make possible the world’s salvation. According to Jewish legend, these few, through their good hearts and good deeds, keep the too-wicked world from being destroyed. For their sake alone, all of humanity is spared. The legend tells that they are ordinary people, not flawless or magical, and that most of them remain unrecognized throughout their lives, while they choose to perpetuate goodness, even in the midst of inferno.

There are some people about whom it is difficult to say anything which would describe them immediately and fully in their most typical and characteristic aspects; these are the people who are usually called "ordinary" and accounted as "the majority," and who actually do make up the great majority of society. In their novels and stories writers most often try to choose and present vividly and artistically social types which are extremely seldom encountered in real life, and which are nevertheless more real than real life itself. Podkolyosin, viewed as a type, in perhaps exaggerated, but he is hardly unknown. How many clever people having learned from Gogol about Podkolyosin at once discover that great numbers of their friends bear a terrific resemblance to Podkolyosin. They knew before Gogol that their friends were like Podkolyosin, except they did not know yet that that was their name... Nevertheless the question remains before us: what is the novelist to do with the absolutely "ordinary" people, and how can he present them to readers so that they are at all interesting? To leave them out of a story completely is not possible, because ordinary people are at every moment, by and large, the necessary links in the chain of human affairs; leaving them out, therefore, means to destroy credibility. To fill a novel entirely with types or, simply for the sake of interest, strange and unheard-of people, would be improbable and most likely not even interesting. In our opinion the writer must try to find interesting and informative touches even among commonplace people. When, for example, the very nature of certain ordinary persons consists precisely of their perpetual and unvarying ordinariness, or, better still, when in spite of their most strenuous efforts to life themselves out of the rut of ordinariness and routine, then such persons acquire a certain character of their own-the typical character of mediocrity which refuses to remain what it is and desires at all costs to become original and independent, without having the slightest capacity for independence.

Our chambers were always full of chemicals and of criminal relics which had a way of wandering into unlikely positions, and of turning up in the butter-dish or in even less desirable places. But his papers were my great crux. He had a horror of destroying documents, especially those which were connected with his past cases, and yet it was only once in every year or two that he would muster energy to docket and arrange them; for, as I have mentioned somewhere in these incoherent memoirs, the outbursts of passionate energy when he performed the remarkable feats with which his name is associated were followed by reactions of lethargy during which he would lie about with his violin and his books, hardly moving save from the sofa to the table. Thus month after month his papers accumulated, until every corner of the room was stacked with bundles of manuscript which were on no account to be burned, and which could not be put away save by their owner. One winter's night, as we sat together by the fire, I ventured to suggest to him that, as he had finished pasting extracts into his common-place book, he might employ the next two hours in making our room a little more habitable. He could not deny the justice of my request, so with a rather rueful face he went off to his bedroom, from which he returned presently pulling a large tin box behind him. This he placed in the middle of the floor and, squatting down upon a stool in front of it, he threw back the lid. I could see that it was already a third full of bundles of paper tied up with red tape into separate packages.

the effects the denial of our true and strong emotions have on our bodies. Such denial is demanded of us not least by morality and religion. On the basis of what I know about psychotherapy, both from personal experience and from accounts I have been given by very many people, I have come to the conclusion that individuals abused in childhood can attempt to obey the Fourth Commandment* only by recourse to a massive repression and detachment of their true emotions. They cannot love and honor their parents because unconsciously they still fear them. However much they may want to, they cannot build up a relaxed and trusting relationship. Instead, what usually materializes is a pathological attachment, a mixture of fear and dutiful obedience that hardly deserves the name of love in the genuine sense of the word. I call this a sham, a façade. In addition, people abused in childhood frequently hope all their lives that someday they will experience the love they have been denied. These expectations reinforce their attachment to their parents, an attachment that religious creeds refer to as love and praise as a virtue. Unfortunately, the same thing happens in most therapies, as most people are still dominated by traditional morality. There is a price to be paid for this morality, a price paid by the body. Individuals who believe that they feel what they ought to feel and constantly do their best not to feel what they forbid themselves to feel will ultimately fall ill—unless, that is, they leave it to their children to pick up the check by projecting onto them the emotions they cannot admit to themselves. This

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

The heartwood," Rob murmured, looking at me. "You wanted to marry me in the heart of Major Oak." I beamed at him grateful that he understood. "And Scar," he whispered. I leaned in close. "Are you wearing knives to our wedding?" Nodding, I laughed, telling him, "I was going to get you here one way or another, Hood." He laughed, a bright, merry sound. Standing in the heart of the tree, he reached again for my hand, fingers sliding over mine. Touching his hand, a rope of lightening lashed round my fingers, like it seared us together. Now, and for always. His fingers moved on mine, rubbing over my hand before capturing it tight and turning me to the priest. The priest looked over his shoulder, watching as the sun began to dip. He led us in prayer, he asked me to speak the same words I'd spoken not long past to Gisbourne, but that whole thing felt like a bad dream, like I were waking and it were fading and gone for good. "Lady Scarlet." he asked me with a smile, "known to some as Lady Marian of Huntingdon, will thou have this lord to thy wedded husband, will thou love him and honour him, keep him and obey him, in health and in sickness, as a wife should a husband, forsaking all others on account of him, so long as ye both shall live?" I looked at Robin, tears burning in my eyes. "I will," I promised. "I will, always." Rob's face were beaming back at me, his ocean eyes shimmering bright. The priest smiled. "Robin of Locksley, will thou have this lady to thy wedded wife, will thou love her and honor her, keep her and guard her, in health and in sickness, as a husband should a wife, forsaking all others on account of her, so long as ye both shall live?" the priest asked. "Yes," Rob said. "I will." "You have the rings?" the priest asked Rob. "I do," I told the priest, taking two rings from where Bess had tied them to my dress. I'd sent Godfrey out to buy them at market without Rob knowing. "I knew you weren't planning on this," I told him. Rob just grinned like a fool at me, taking the ring I handed him to put on my finger. Laughs bubbled up inside of me, and I felt like I were smiling so wide something were stuck in my cheeks and holding me open. More shy and proud than I thought I'd be, I said. "I take you as me wedded husband, Robin. And thereto I plight my troth." I pushed the ring onto his finger. He took my half hand in one of his, but the other- holding the ring- went into his pocket. "I may not have known I would marry you today Scar," he said. "But I did know I would marry you." He showed me a ring, a large ruby set in delicate gold. "This," he said to me, "was my mother's. It's the last thing I have of hers, and when I met you and loved you and realized your name was the exact colour of the stone- " He swallowed, and cleared his throat, looking at me with the blue eyes that shot right through me. "This was meant to be Scarlet. I was always meant to love you. To marry you." The priest coughed. "Say the words, my son, and you will marry her." Rob grinned and I laughed, and Rob stepped closer, cradling my hand. "I take you as my wedded wife, Scarlet. And thereto I plight my troth." He slipped the ring on my finger and it fit. "Receive the Holy Spirit," the priest said, and kissed Robin on the cheek. Rob's happy grin turned a touch wolflike as he turned back to me, hauling me against him and angling his mouth over mine. I wrapped my arms around him and my head spun- I couldn't tell if we were spinning, if I were dizzy, if my feet were on the ground anymore at all, but all I knew, all I cared for, were him, his mouth against mine, and letting the moment we became man and wife spin into eternity.

Now Brutus had deliberately assumed a mask to hide his true character.  When he learned of the murder by Tarquin of the Roman aristocrats, one of the victims being his own brother, he had come to the conclusion that the only way of saving himself was to appear in the king's eyes as a person of no account. If there were nothing in his character for Tarquin to fear, and nothing in his fortune to covet, then the sheer contempt in which he was held would be a better protection than his own rights could ever be.  Accordingly he pretended to be a half-wit and made no protest at the seizure by Tarquin of everything he possessed. He even submitted to being known publicly as the 'Dullard' (which is what his name signifies), that under cover of that opprobrious title the great spirit which gave Rome her freedom might be able to bide its time. On this occasion he was taken by Arruns and Titus to Delphi less as a companion than as a butt for their amusement; and he is said to have carried with him, as his gift to Apollo, a rod of gold inserted into a hollow stick of cornel-wood - symbolic, it may be, of his own character. The three young men reached Delphi, and carried out the king's instructions.  That done, Titus and Arruns found themselves unable to resist putting a further question to the oracle.  Which of them, they asked, would be the next king of Rome? From the depths of the cavern came the mysterious answer: 'He who shall be the first to kiss his mother shall hold in Rome supreme authority.' Titus and Arruns were determined to keep the prophecy absolutely secret, to prevent their other brother, Tarquin, who had been left in Rome, from knowing anything about it. Thus he, at any rate, would be out of the running. For themselves, they drew lots to determine which of them, on their return, should kiss his mother first. Brutus, however, interpreted the words of Apollo's priestess in a different way. Pretending to trip, he fell flat on his face, and his lips touched the Earth - the mother of all living things.

As every close observer of the deadlocks arising from the political correctness knows, the separation of legal justice from moral Goodness –which should be relativized and historicized- ends up in an oppressive moralism brimming with resentment. Without any “organic” social substance grounding the standards of what Orwell approvingly called “common decency” (all such standards having been dismissed as subordinating individual freedoms to proto-Fascist social forms), the minimalist program of laws intended simply to prevent individuals from encroaching upon one another (annoying or “harassing” each other) turns into an explosion of legal and moral rules, an endless process (a “spurious infinity” in Hegel’s sense) of legalization and moralization, known as “the fight against all forms of discrimination.” If there are no shared mores in place to influence the law, only the basic fact of subjects “harassing other subjects, who-in the absence of mores- is to decide what counts as “harassment”? In France, there are associations of obese people demanding all the public campaigns against obesity and in favor of healthy eating be stopped, since they damage the self-esteem of obese persons. The militants of Veggie Pride condemn the speciesism” of meat-eaters (who discriminate against animals, privileging the human animal-for them, a particularly disgusting form of “fascism”) and demand that “vegeto-phobia” should be treated as a kind of xenophobia and proclaimed a crime. And we could extend the list to include those fighting for the right of incest marriage, consensual murder, cannibalism . . . The problem here is the obvious arbitrariness of the ever-new rule. Take child sexuality, for example: one could argue that its criminalization is an unwarranted discrimination, but one could also argue that children should be protected from sexual molestation by adults. And we could go on: the same people who advocate the legalization of soft drugs usually support the prohibition of smoking in public places; the same people who protest the patriarchal abuse of small children in our societies worry when someone condemns a member of certain minority cultures for doing exactly this (say, the Roma preventing their children from attending public schools), claiming that this is a case od meddling with other “ways of life”. It is thus for necessary structural reasons that the “fight against discrimination” is an endless process which interminably postpones its final point: namely a society freed from all moral prejudices which, as Michea puts it, “would be on this very account a society condemned to see crimes everywhere.

To give a truthful account of London society at that or indeed at any other time, is beyond the powers of the biographer or the historian. Only those who have little need of the truth, and no respect for it — the poets and the novelists — can be trusted to do it, for this is one of the cases where the truth does not exist. Nothing exists. The whole thing is a miasma — a mirage. To make our meaning plain — Orlando could come home from one of these routs at three or four in the morning with cheeks like a Christmas tree and eyes like stars. She would untie a lace, pace the room a score of times, untie another lace, stop, and pace the room again. Often the sun would be blazing over Southwark chimneys before she could persuade herself to get into bed, and there she would lie, pitching and tossing, laughing and sighing for an hour or longer before she slept at last. And what was all this stir about? Society. And what had society said or done to throw a reasonable lady into such an excitement? In plain language, nothing. Rack her memory as she would, next day Orlando could never remember a single word to magnify into the name something. Lord O. had been gallant. Lord A. polite. The Marquis of C. charming. Mr M. amusing. But when she tried to recollect in what their gallantry, politeness, charm, or wit had consisted, she was bound to suppose her memory at fault, for she could not name a thing. It was the same always. Nothing remained over the next day, yet the excitement of the moment was intense. Thus we are forced to conclude that society is one of those brews such as skilled housekeepers serve hot about Christmas time, whose flavour depends upon the proper mixing and stirring of a dozen different ingredients. Take one out, and it is in itself insipid. Take away Lord O., Lord A., Lord C., or Mr M. and separately each is nothing. Stir them all together and they combine to give off the most intoxicating of flavours, the most seductive of scents. Yet this intoxication, this seductiveness, entirely evade our analysis. At one and the same time, therefore, society is everything and society is nothing. Society is the most powerful concoction in the world and society has no existence whatsoever. Such monsters the poets and the novelists alone can deal with; with such something-nothings their works are stuffed out to prodigious size; and to them with the best will in the world we are content to leave it.

A Personal Atonement At some point the multitudinous sins of countless ages were heaped upon the Savior, but his submissiveness was much more than a cold response to the demands of justice. This was not a nameless, passionless atonement performed by some detached, stoic being. Rather, it was an offering driven by infinite love. This was a personalized, not a mass atonement. Somehow, it may be that the sins of every soul were individually (as well as cumulatively) accounted for, suffered for, and redeemed for, all with a love unknown to man. Christ tasted "death for every man" (Hebrews 2:9; emphasis added), perhaps meaning for each individual person. One reading of Isaiah suggests that Christ may have envisioned each of us as the atoning sacrifice took its toll—"when thou shalt make his soul an offering for sin, he shall see his seed" (Isaiah 53:10; emphasis added; see also Mosiah 15:10–11). Just as the Savior blessed the "little children, one by one" (3 Nephi 17:21); just as the Nephites felt his wounds "one by one" (3 Nephi 11:15); just as he listens to our prayers one by one; so, perhaps, he suffered for us, one by one. President Heber J. Grant spoke of this individual focus: "Not only did Jesus come as a universal gift, He came as an individual offering with a personal message to each one of us. For each one of us He died on Calvary and His blood will conditionally save us. Not as nations, communities or groups, but as individuals."55 Similar feelings were shared by C. S. Lewis: "He [Christ] has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world."56 Elder Merrill J. Bateman spoke not only of the Atonement's infinite nature, but also of its intimate reach: "The Savior's atonement in the garden and on the cross is intimate as well as infinite. Infinite in that it spans the eternities. Intimate in that the Savior felt each person's pains, sufferings, and sicknesses."57 Since the Savior, as a God, has the capacity to simultaneously entertain multiple thoughts, perhaps it was not impossible for the mortal Jesus to contemplate each of our names and transgressions in concomitant fashion as the Atonement progressed, without ever sacrificing personal attention for any of us. His suffering need never lose its personal nature. While such suffering had both macro and micro dimensions, the Atonement was ultimately offered for each one of us.