Affiliated Quotes

He’d do anything, absolutely everything for this man, suck him, kill, kill himself, run away, be something else, anything else, everything just blurred, darkness, a place inside that only held him and Dan. Nobody else, nothing else, no time, no place, no affiliations, no past, no future.

Americans are the only people in the world known to me whose status anxiety prompts them to advertise their college and university affiliations in the rear window of their automobiles.

A banner hung over the break-room door, facing out so any who came in would see the sentiment: NO MATTER YOUR RACE, CREED, SEXUAL ORIENTATION, OR POLITICAL AFFILIATION, WE PROTECT AND SERVE, BECAUSE YOU COULD GET DEAD.

Husbands lie, Masha. I should know; I've eaten my share. That's lesson one. Lesson number two: among the topics about which a husband is most likely to lie are money, drink, black eyes, political affiliation, and women who squatted on his lap before and after your sweet self.

NO MATTER YOUR RACE, CREED, SEXUAL ORIENTATION OR POLITICAL AFFILIATION, WE PROTECT AND SERVE. BECAUSE YOU COULD GET DEAD.

What some now call 'emerging Christianity' or 'the emerging church' is not something you join, establish, or invent. You just name it and then you see it everywhere- already in place! Such nongroup groups, the 'two or three' gathered in deep truth, create a whole new level of affiliation, dialogue, and friendship...

To explore and affiliate with life is a deep and complicated process in mental development. To an extent still undervalued in philosophy and religion, our existence depends on this propensity, our spirit is woven from it hope rises on its currents.

No matter your race, creed, sexual orientation, or political affiliation, we protect and serve. Because you could get dead.’” “Even if you were an asshole. We added an addendum.” On

Within the hierarchy of fabrications that compose our lives—families, countries, gods—the self incontestably ranks highest. Just below the self is the family, which has proven itself more durable than national or ethnic affiliations, with these in turn outranking god-figures for their staying power. So any progress toward the salvation of humankind will probably begin from the bottom—when our gods have been devalued to the status of refrigerator magnets or lawn ornaments. Following the death rattle of deities, it would appear that nations or ethnic communities are next in line for the boneyard. Only after fealty to countries, gods, and families has been shucked off can we even think about coming to grips with the least endangered of fabrications—the self.

For a long while I have believed – this is perhaps my version of Sir Darius Xerxes Cama’s belief in a fourth function of outsideness – that in every generation there are a few souls, call them lucky or cursed, who are simply born not belonging, who come into the world semi-detached, if you like, without strong affiliation to family or location or nation or race; that there may even be millions, billions of such souls, as many non-belongers as belongers, perhaps; that, in sum, the phenomenon may be as “natural” a manifestation of human nature as its opposite, but one that has been mostly frustrated, throughout human history, by lack of opportunity. And not only by that: for those who value stability, who fear transience, uncertainly, change, have erected a powerful system of stigmas and taboos against rootlessness, that disruptive, anti-social force, so that we mostly conform, we pretend to be motivated by loyalties and solidarities we do not really feel, we hide our secret identities beneath the false skins of those identities which bear the belongers’ seal of approval. But the truth leaks out in our dreams; alone in our beds (because we are all alone at night, even if we do not sleep by ourselves), we soar, we fly, we flee. And in the waking dreams our societies permit, in our myths, our arts, our songs, we celebrate the non-belongers, the different ones, the outlaws, the freaks. What we forbid ourselves we pay good money to watch, in a playhouse or a movie theater, or to read about between the secret covers of a book. Our libraries, our palaces of entertainment tell the truth. The tramp, the assassin, the rebel, the thief, the mutant, the outcast, the delinquent, the devil, the sinner, the traveler, the gangster, the runner, the mask: if we did not recognize in them our least-fulfilled needs, we would not invent them over and over again, in every place, in every language, in every time.

Maybe, I thought, I’ve given too much weight to the cultivated use of reason, to good reading, to well controlled language, to political affiliation; maybe, in the face of abandonment, we are all the same; maybe not even a very orderly mind can endure the discovery of not being loved.

Behold your future, Cavendish the Younger. You will not apply for membership, but the tribe of the elderly will claim you. Your present will not keep pace with the world's. This slippage will stretch your skin, sag your skeleton, erode your hair and memory, make your skin turn opaque so your twitching organs and blue-cheese veins will be semivisible. You will venture out only in daylight, avoiding weekends and school holidays. Language, too, will leave you behind, betraying your tribal affiliations whenever you speak. On escalators, on trunk roads, in supermarket aisles, the living will overtake you, incessantly. Elegant women will not see you. Store detectives will not see you. Salespeople will not see you, unless they sell stair lifts or fraudulent insurance policies. Only babies, cats, and drug addicts will acknowledge your existence. So do not fritter away your days. Sooner than you fear, you will stand before a mirror in a care home, look at your body, and think, E.T., locked in a ruddy cupboard for a fortnight.

You may claim no affiliation with them, but perhaps some have crossed your path.And perhaps you'd like to help us find them." "Oh,sure.You killed my mother. You can imagine I'm dying to help you out." Thomas manages to ignore me again. He glances at the first photo projected on the wall. "Know this person?" I shake my head. "Never seen him before." Thomas clicks the remote. Another photo pops up. "How about this one?" "Nope." Another photo. "How about this?" "Nope." Yet another stranger pops up on the wall. "Seen this girl before?" "Never seen her in my life." More unfamiliar faces. Thomas goes through them without blinking an eye or questioning my responses. What a stupid puppet of the state. I watch him as we continue, wishing I weren't chained so I could beat this man to the ground.

Dead leaves give the feeling of relief that there's still something in the world, That’s also as devoid as you are Touching every leaf mark on the stem tells you a story Listen to it carefully That once there was a connection But with time And the change in the season Made way for the leave to fall off To change its color too To tell the stem that this is the time to take a leave To finally say "goodbye" And leave behind the faded scars That'll make way for the birth of new leaves To make another affiliation with the new companions.

There is, simply, no way, to ignore privacy. Because a citizenry’s freedoms are interdependent, to surrender your own privacy is really to surrender everyone’s. You might choose to give it up out of convenience, or under the popular pretext that privacy is only required by those who have something to hide. But saying that you don’t need or want privacy because you have nothing to hide is to assume that no one should have, or could have to hide anything – including their immigration status, unemployment history, financial history, and health records. You’re assuming that no one, including yourself, might object to revealing to anyone information about their religious beliefs, political affiliations and sexual activities, as casually as some choose to reveal their movie and music tastes and reading preferences. Ultimately, saying that you don’t care about privacy because you have nothing to hide is no different from saying you don’t care about freedom of speech because you have nothing to say. Or that you don’t care about freedom of the press because you don’t like to read. Or that you don’t care about freedom of religion because you don’t believe in God. Or that you don’t care about the freedom to peaceably assemble because you’re a lazy, antisocial agoraphobe. Just because this or that freedom might not have meaning to you today doesn’t mean that that it doesn’t or won’t have meaning tomorrow, to you, or to your neighbor – or to the crowds of principled dissidents I was following on my phone who were protesting halfway across the planet, hoping to gain just a fraction of the freedom that my country was busily dismantling.

According to current research, in the determination of a person's level of happiness, genetics accounts for about 50 percent; life circumstances, such as age, gender, ethnicity, marital status, income, health, occupation, and religious affiliation, account for about 10 to 20 percent; and the remainder is a product of how a person thinks and acts.

The single greatest tool for making moral people commit atrocities is group affiliation. The single greatest tool for promoting global human rights and equality is to end group affiliation.

The consolidation of power at the federal level in the guise of public safety is a national trend and should be guarded against at all costs. This erosion of rights, however incremental, is the slow death of freedom. We have reached a point where the power of the federal government is such that they can essentially target anyone of their choosing. Recent allegations that government agencies may have targeted political opponents should alarm all Americans, regardless of party affiliation. Revisionist views of the Constitution by opportunistic politicians and unelected judges with agendas that reinterpret the Bill of Rights to take power away from the people and consolidate it at the federal level threaten the core principles of the Republic. As a free people, keeping federal power in check is something that should be of concern to us all. The fundamental value of freedom is what sets us apart from the rest of the world. We are citizens, not subjects, and we must stay ever vigilant that we remain so.

Outrage is conditioned not by the nature of the atrocity but by the affiliation of the victim and the perpetrator. Should the state be accorded more leniency because, legally speaking, it has a monopoly on the legitimate use of force? Or, conversely, should we hold soldiers and cops to a higher standard than paramilitaries?

As for the majority, it is not so much race as it is political affiliation that really divides it today. What was once an issue of physical difference is now one of intellectual difference. Men have yet to master disagreeing without flashing all their frustrations that come with it; the conservative will throw half-truths while the liberal will throw insults. Combine these and what do you get? A dishonest mockery of a country.

The White liberal is the worst enemy to America and the worst enemy to the Black man. Let me first explain what I mean by this White liberal. In America there’s no such thing as Democrats and Republicans anymore. That’s antiquated. In America you have liberals and conservatives. This is what the American political structure boils down to among Whites. The only people who are still living in the past and thinks in terms of “I’m a Democrat” or “I’m a Republican” is the American Negro. He’s the one who runs around bragging about party affiliation and he’s the one who sticks to the Democrat or sticks to the Republican, but White people in America are divided into two groups, liberals and Republicans…or rather, liberals and conservatives. And when you find White people vote in the political picture, they’re not divided in terms of Democrats and Republicans, they’re divided consistently as conservatives and as liberal. The Democrats who are conservative vote with Republicans who are conservative. Democrats who are liberals vote with Republicans who are liberals. You find this in Washington, DC. Now the White liberals aren’t White people who are for independence, who are liberal, who are moral, who are ethical in their thinking, they are just a faction of White people who are jockeying for power the same as the White conservatives are a faction of White people who are jockeying for power. Now they are fighting each other for booty, for power, for prestige and the one who is the football in the game is the Negro. Twenty million Black people in this country are a political football, a political pawn an economic football, an economic pawn, a social football, a social pawn...

In dictatorships the media is controlled by the State. In democracies the media is controlled by wealthy individuals with political affiliations. Objective media and journalists simply do not exist in the mainstream.

I'm a nothing person. I don't affiliate myself with any kind of label [..] The truly stalwart don't run with a group. Being alone is like standing against the whole world. Me versus the world.

If you divide the world into them and us, and history into ours and theirs, or if you think of history as something only you and your affiliates possess, then no matter what you know, no matter how noble your intentions, you have taken one step toward the destruction of the world.

Affiliate Marketing Has Made Businesses Millions And Ordinary People Millionaires. Affiliate Marketing Mybe Your Next Best Career Move.

It is best to have a strong curiosity, weak affiliations.

Every writer on the Orient (and this is true even of Homer) assumes some Oriental precedent, some previous knowledge of the Orient, to which he refers and on which he relies. Additionally, each work on the Orient affiliates itself with other works, with audiences, with institutions, with the Orient itself. The ensemble of relationships between works, audiences, and some particular aspects of the Orient therefore constitutes an analyzable formation[…]whose presence in time, in discourse, in institutions (schools, libraries, foreign services) gives it strength and authority.

A lack of affiliation may mean a lack of accountability, and forming a sense of commitment can be hard without a sense of community. Displacement can encourage the wrong kinds of distance, and if the nationalism we see sparking up around the globe arises from too narrow and fixed a sense of loyalty, the internationalism that's coming to birth may reflect too roaming and undefined a sense of belonging.

Second, nothing about adolescence can be understood outside the context of delayed frontocortical maturation. If by adolescence limbic, autonomic, and endocrine systems are going full blast while the frontal cortex is still working out the assembly instructions, we’ve just explained why adolescents are so frustrating, great, asinine, impulsive, inspiring, destructive, self-destructive, selfless, selfish, impossible, and world changing. Think about this—adolescence and early adulthood are the times when someone is most likely to kill, be killed, leave home forever, invent an art form, help overthrow a dictator, ethnically cleanse a village, devote themselves to the needy, become addicted, marry outside their group, transform physics, have hideous fashion taste, break their neck recreationally, commit their life to God, mug an old lady, or be convinced that all of history has converged to make this moment the most consequential, the most fraught with peril and promise, the most demanding that they get involved and make a difference. In other words, it’s the time of life of maximal risk taking, novelty seeking, and affiliation with peers. All because of that immature frontal cortex.

Must love decorating for holidays, mischief, kissing in cars, and wind chimes. No specific height, weight, hair color, or political affiliation required but would prefer a warm spirited non racist. Cynics, critics, pessimists, and “stick in the muds” need not apply. Voluptuous figures a plus. Any similarity in look, mind set, or fashion sense to Mary Poppins, Claire Huxtable, Snow White, or Elvira wholeheartedly welcomed. I am dubious of actresses, fellons and lesbians but dont want to rule them out entirely. Must be tolerant of whistling, tickle torture, James Taylor, and sleeping late. I have a slight limp, eerily soft hands, and a preternatural love of autumn. I once misinterpreted being called a coal-eyed dandy as a compliment when it was intended as an insult. I wiggle my feet in my sleep, am scared of the dark, and think the Muppets Christmas Carol is one of the greatest films of all time. All I want is butterfly kisses in the morning, peanut butter sandwiches shaped like a heart, and to make you smile until it hurts.

A man can lead a reasonably full life without a family, a fixed local residence, or a religious affiliation, but if he is stateless he is nothing. He has no rights, no security, and little opportunity for a useful career. There is no salvation on earth outside the framework of an organized state.

Consider all tabulation systems infected by bad actors until a third party, not affiliated with the manufacturer or election officials, proves they are secure.

I hope that no American will waste his franchise and throw away his vote by voting either for me or against me solely on account of my religious affiliation. It is not relevant.

Some advice to the SJW castrati: Liberation is found through human agency. Each of us is an individual first with strengths & weaknesses. I am me. My group identities constitute parts of who I am but I expect people to judge me as an individual, not as a member of any group. Classical liberalism is founded on individual rights & freedoms. It is through this mindset that people flourish. Stop identity politics. I'm neither proud nor ashamed of my skin color. I am neither proud nor ashamed of my group affiliation. But I'm proud of my personhood.

A poem exists only in the relation between poet and reader. And I'm in need of my readers, except that they never cease to write me as they would wish, turning their reading into another writing that almost rubs out my features. I don't know why my poetry has to be killed on the altar of misunderstanding or the fallacy of ready-made intent. I am not solely a citizen of Palestine, though I am proud of this affiliation and ready to sacrifice my life in defending the radiance of the Palestinian fact, but I also want to take up the history of my people and their struggle from an aesthetic angle that differs from the prevalent and repeatable meanings readily available from an unmediated political reading.

I knew without doubt that if any more of the vampires tried to attack us I’d kill them, too, regardless of apparent age, race, sex, or religious affiliations. I was an equal-opportunity executioner; I killed everybody.

Were there atheists in foxholes during World War II? Of course, as can be verified by my dogtags . . . A veteran of Omaha Beach in 1944, I insisted upon including ‘None’ instead of P, C, or J as my religious affiliation.

We want lovers, friends, recruits, soldiers, and affiliations that support who we are. People, individuals, believe in themselves, want to survive, and on a Darwinistic level at least, want to have more, of ourselves. Initially, this is a visual choice. The where, what, when, and who…to our why. Upon closer inspection, which is the upfall of the politically correct culture of today, we learn to measure people on the competence of their values that we most value. When we do this, the politics of gender, race, and slanderous slang take a back seat to the importance of the values we share. The more we travel, the more we realize how similar our human needs are. We want to be loved, have a family, community, have something to look forward to. These basic needs are present in all socioeconomic and cultural civilizations. I have seen many tribes in the deserts of Northern Africa who, with nine children and no electricity, had more joy, love, honor, and laughter than the majority of the most materially rich people I’ve ever met. We have the choice to love, befriend, recruit, call to arms, associate, and support who we believe in, and more importantly, who, we believe, believes in us.

Children are as badly mistreated in traditional Christian families as in any other. Conservative religious affiliation is “one of the greatest predictors of child abuse, more so than age, gender, social class, or size of residence.

Freehold meant it had been terraformed and colonized but wasn’t affiliated with any corporate confederations. Basically freehold generally meant shitshow so I hadn’t been expecting much from them. But they were surprisingly easy to work for.

Within sixty-minute limits or one-hundred-yard limits or the limits of a game board, we can look for perfect moments or perfect structures. In my fiction I think this search sometimes turns out to be a cruel delusion. No optimism, no pessimism. No homesickness for lost values or for the way fiction used to be written. Everybody seems to know everything. Subjects surface and are totally exhausted in a matter of days or weeks, totally played out by the publishing industry and the broadcast industry. Nothing is too arcane to escape the treatment, the process. Making things difficult for the reader is less an attack on the reader than it is on the age and its facile knowledge-market. The writer is the person who stands outside society, independent of affiliation and independent of influence. The writer is the man or woman who automatically takes a stance against his or her government. There are so many temptations for American writers to become part of the system and part of the structure that now, more than ever, we have to resist. American writers ought to stand and live in the margins, and be more dangerous. Writers in repressive societies are considered dangerous. That’s why so many of them are in jail. Some people prefer to believe in conspiracy because they are made anxious by random acts. Believing in conspiracy is almost comforting because, in a sense, a conspiracy is a story we tell each other to ward off the dread of chaotic and random acts. Conspiracy offers coherence. I see contemporary violence as a kind of sardonic response to the promise of consumer fulfillment in America... I see this desperation against the backdrop of brightly colored packages and products and consumer happiness and every promise that American life makes day by day and minute by minute everywhere we go. Discarded pages mark the physical dimensions of a writer’s labor. Film allows us to examine ourselves in ways earlier societies could not—examine ourselves, imitate ourselves, extend ourselves, reshape our reality. It permeates our lives, this double vision, and also detaches us, turns some of us into actors doing walk-throughs. Every new novel stretches the term of the contract—let me live long enough to do one more book. You become a serious novelist by living long enough.

A UN passport is the most beautiful thing that humanity has ever conceived. No colour, no affiliation, no religion, one planet, one world...In the document, only my name, date of birth and job appeared. Nothing else. Not the colour of my hair, or my country of origin. From now on my country was called Earth. I was a citizen of the world.

Predicting what the world will look like fifty years from now is impossible. But predicting that people will still respond to greed, fear, opportunity, exploitation, risk, uncertainty, tribal affiliations, and social persuasion in the same way is a bet I’d take.

Sometimes you feel like the only man in the city without group affiliation.

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Your motivations--get that promotion, throw the best parties, run for public office--aren't impersonal abstractions but powerfully reflect who you are and what you focus on. An individual's goals figure prominently in the theories of personality first developed by the Harvard psychologist Henry Murray. According to his successor David McClelland, what Friedrich Nietzsche called "the will to power," which he considered the major driving force behind human behavior, is one of the three basic motivations, along with achievement and affiliation, that differentiate us as individuals. A simple experiment show show these broad emotional motivations can affect what you pay attention to or ignore on very basic levels. When they examine images of faces that express different kinds of emotion, power-oriented subjects are drawn to nonconfrontational visages, such as "surprise faces," rather than to those that suggest dominance, as "anger faces" do. In contrast, people spurred by affiliation gravitate toward friendly or joyful faces.

We are all born free from all religious affiliations and only come to believe in such things after being introduced to it ― so, atheism is the default position. Although some children are not indoctrinated with a specific religion before the age of reason, there are many more who are.

Third, the investigation established that several individuals affiliated with the Trump Campaign lied to the Office, and to Congress, about their interactions with Russian-affiliated individuals and related matters. Those lies materially impaired the investigation of Russian election interference.

For example, one promising target is the peptide oxytocin, which has been reported to reduce anxiety, promote affiliation, attachment, and affection,33 and facilitate extinction of threat conditioning.

Some people like baseball, some soccer and some others like no sports at all. Their psychological orientation with sports doesn't make them any less or more human. The same is with religious orientation. The true Kingdom of God is within you, and it is defined by your behavior with other people, regardless of their religious affiliation. You are the God of your life, and your divinity lies in your actions.

Every individual is multicultural; cultures are not monolithic islands but criss-crossed alluvial plains. Individual identity stems from the encounter of multiple collective identities within one and the same person; each of our various affiliations contributes to the formation of the unique creature that we are. Human beings are not all similar, or entirely different; they are all plural within themselves, and share their constitutive traits with very varied groups, combining them in an individual way. The cohabitation of different types of belonging within each one of us does not in general cause any problems- and this ought , in turn, to arouse admiration: like a juggler, we keep all the balls of our identity in the air at once, with the greatest ease! Individual identity results from the interweaving of several collective identities; it is not alone in this respect. What is the origin of the culture of a human group? The reply- paradoxically- is that it comes from previous cultures. A new culture arises from the encounter between several smaller cultures, or from the decomposition of a bigger culture, or from interaction with neighboring culture. There is never a human life prior to the advent of culture.

It's such a hopeful, almost utopian word, that word "phase." As if any minute, "we" would suffer some sort of Joad overload, come to "our" senses, and for heaven's sake, do something about our godforsaken shoes. But the book phase never ended. The book phase would bloom and grow into a whole series of seasonal affiliations including our communist phase, our beatnik phase, our vegetarian phase, and the three-year period known as Please Don't Talk to Me. Now that we are finishing up the third decade of the book phase, we ask ourselves if we have changed. Sure, we still dress in the bruise palette of gray, black, and blue, and we still haven't gotten around to piercing our ears. But we wear lipstick now, we own high-heeled shoes. Concessions have been made.

Standards of truth about human misery and oppression were to be held to despite the individual intellectual's party affiliation, national background, and primeval loyalties. Nothing disfigures the intellectual's public performance as much as trimming, careful silence, patriotic bluster, and retrospective and self-dramatizing apostasy.

It begins to dawn on her that she is lackadaisical about other people. They are tremendously important to her for a time and then they are not. She begins to see her life in sections, as separate pockets of time and affiliation.

Everyone is driven by three things: 1. Achievement (the desire to compete against increasingly challenging goals) 2. Affiliation (the desire to be liked/loved) 3. Power, expressed in one of two ways: Personalized (the desire for influence and respect for yourself) Socialized (the desire to empower others; to offer them influence and respect)

Eventually you are answerable to yourself for your deeds. Be good and do good!

...he knew of the innermost danger of all artists, he knew the utter loneliness of the man destined to be an artist, he knew the inherent loneliness which drove such a one into the still deeper loneliness of art and into the beauty that cannot be articulated, and he knew that for the most part such men were shattered by this immolation, that it made them blind, blind to the world, blind to the divine quality in the world and in the fellow-man, that--intoxicated by their loneliness--they were able to see only their own god-likeness, which they imagined to be unique, and consequently this self-idolatry and its greed for recognition came more and more to be the sole content of their work--, a betrayal of the divine as well as of art, because in this fashion the work of art became a work of un-art, an unchaste covering for artistic vanity, so spurious that even the artist's self-complacent nakedness which it exposed became a mask; and even though such unchaste self-gratification, such dalliance with beauty, such concern with effects, even though such an un-art might, despite its brief unrenewable grant, its inextensible boundaries, find an easier way to the populace than real art ever found, it was only a specious way, a way out of the loneliness, but not, however, an affiliation with the human community, which was the aim of real art in its aspiration toward humanity, no, it was the affiliation with the mob, it was a participation in its treacherous non-community, which was incapable of the pledge, which neither created nor mastered any reality, and which was unwilling to do so, preferring only to drowse on, forgetting reality, having forfeited it as had un-art and literarity, this was the most profound danger for every artist; oh how painfully, how very painfully he knew this.

Use wisdom when developing relationships and establishing new alliances. There are people who do not have pure motives as it pertains to developing relationships. They only want to be seen with you because they want to establish association. These people want the recognition affiliated with your success but they are not willing to go through what you did to achieve it.

She needed a confessor! Would she find it there, in the world of the artists? All over the world they had their meeting places, their affiliations, their rules of membership, their kingdoms, their chiefs, their secret channels of communication. They established common beliefs in certain painters, certain musicians, certain writers. They were the misplaced persons too, unwanted at home usually, or repudiated by their families. But they established new families, their own religions, their own doctors, their own communities.

As for the prayers, I suppose they can’t hurt. I’ve never found much good in them, I’ll confess that here, though I keep such thoughts private when in public company. Who would confide in a physician who claimed no affiliation with God? I still must feed myself, and keep my house. I still need my patients. But too many people believe with too much conviction in what amounts to, at best, a superstition. I’ve seen science change a patient’s diagnosis, but I’ve never heard a prayer that changed God’s mind about a damn thing..

It is foolish and childish, on the face of it, to affiliate ourselves with anything so insignificant and patently contrived and commercially exploitative as a professional sports team, and the amused superiority and icy scorn that the non-fan directs at the sports nut (I know this look - I know it by heart) is understandable and almost unanswerable. Almost. What is left out of this calculation, it seems to me, is the business of caring - caring deeply and passionately, really caring - which is a capacity or an emotion that has almost gone out of our lives. And so it seems possible that we have come to a time when it no longer matters so much what the caring is about, how frail or foolish is the object of that concern, as long as the feeling itself can be saved. Naïveté - the infantile and ignoble joy that sends a grown man or woman to dancing in the middle of the night over the haphazardous flight of a distant ball - seems a small price to pay for such a gift.

As a citizen of the world, I will not confine myself within the gates of one nation or religion. I will not identify with only one species, sex, class or race; for I am a complete being, and that means that I embrace all of humanity, all of nature, every star and universe within the greater universe as a part of me. If we were all created in the image of God, and his love is unconditional, then why can't we love all living things with the same eyes as God? How can anybody say that one race is more superior than another, when we were all created in God's reflection?

This division is not one by religious affiliation, rather it separates the extremists and the peace-loving people. Therefor I'm optimistic: now a humanistic Islam is getting shaken awake. Moderate Islam needs now to finally break cover and explain how to deal with the violence-glorifying parts of the Quran. The (psychological) repression that this has nothing to do with our belief doesn't work anymore. We have to face this challenge.

It’s not the drug that causes the junkie it’s the laws that causes the junkie because of course the drug laws means that he can’t go and get help because he is afraid of being arrested. He also can’t have a normal life because the war on drugs has made drugs so expensive and has made drug contracts unenforceable which means they can only be enforced through criminal violence. It becomes so profitable to sell drugs to addicts that the drug dealers have every incentive to get people addicted by offering free samples and to concentrate their drug to the highest possible dose to provoke the greatest amount of addiction as possible. Overall it is a completely staggering and completely satanic human calamity. It is the new gulag and in some ways much more brutal than the soviet gulag. In the soviet gulags there was not a huge prison rape problem and in this situation your life could be destroyed through no fault of your own through sometimes, no involvement of your own and the people who end up in the drug culture are walled off and separated as a whole and thrown into this demonic, incredibly dangerous, underworld were the quality of the drugs can’t be verified. Were contracts can’t be enforced except through breaking peoples kneecaps and the price of drugs would often led them to a life of crime. People say “well, I became a drug addict and I lost my house, family, and my job and all that.” It’s not because you became a drug addict but, because there is a war on drugs which meant that you had to pay so much for the drugs that you lost your house because you couldn't go and find help or substitutes and ended up losing your job. It’s all nonsense. The government can’t keep drugs out of prisons for heaven’s sakes. The war on drugs is not designed to be won. Its designed to continue so that the government can get the profits of drug running both directly through the CIA and other drug runners that are affiliated or through bribes and having the power of terrorizing the population. To frame someone for murder is pretty hard but to palm a packet of cocaine and say that you found it in their car is pretty damn easy and the government loves having that power." -Stefan Molyneux

Treating Abuse Today 3(4) pp. 26-33 TAT: No. I don't know anymore than you know they're not. But, I'm talking about boundaries and privacy here. As a therapist working with survivors, I have been harassed by people who claim to be affiliated with the false memory movement. Parents and other family members have called or written me insisting on talking with me about my patients' cases, despite my clearly indicating I can't because of professional confidentiality. I have had other parents and family members investigate me -- look into my professional background -- hoping to find something to discredit me to the patients I was seeing at the time because they disputed their memories. This isn't the kind of sober, scientific discourse you all claim you want.

On death row, in some ways, I feel like I did become the astronaut of my childhood aspirations. I live suspended, distant and hyperaware of all existence. I’m alien, yet affiliated, living like a satellite, away from all that I have ever known. I know more about human life now that I have moved my research on planetary existence from the streets of Harlem and Philadelphia to my Spartan spaceship of four cement walls, steel commode, and a cot. The space travelers of my felonious legion are drafted from our streets, vulnerable and afraid, some innocent, some guilty, all trained and broken in this system. We are sensitive scientists of the soul who stumble into a laboratory of the self we can’t figure out how to escape. We spend our days rereading our star maps, trying to understand how we ended up at this unintended destination. The solitude of these walls allows us the time to explore the vastness inside of us in ways that our survival on planet Earth never could. I don’t glorify this irony.

Discrimination is the most polite word for abuse aka denying equal opportunity by anyone in power based on age, ancestry, color, disability (mental and physical), exercising the right to family care and medical leave, gender, gender expression, gender identity, genetic information, marital status, medical condition, military or veteran status, national origin, political affiliation, race, religious creed, sex (includes pregnancy, childbirth, breastfeeding and related medical conditions), and sexual orientation.

A 1992 survey by the Center for Media and Public Affairs revealed that while 81 percent of the country as a whole felt that adultery was wrong, only 49 percent of Hollywood did. While only 4 percent of the country outside of Hollywood had no religious affiliation, 45 percent of Hollywood was areligious. While 76 percent of Americans believed that homosexual acts were wrong, only 20 percent of Hollywood did; while 59 percent of the American public was pro-choice, 97 percent of Hollywood was. As Schiffer stated, “We’re talking about those who by self-selection and ambition run the institutions of popular culture—in contrast to a traditional cultural elite defined by erudition, wisdom, and taste.

And right now, some affiliates of the promiscuous persuasion were beckoning, urging the women to join their huge orgy. ‘Come have a go, ladyships!’ said one of the strumpets. Stella mustered a look so disapproving it made steel feel guilty for being hard. Unabated, the prostitute lit herself a cigarette and winked suggestively. ‘Will make it worth your while and no trouble.’ ‘Er.’ The strumpet sucked on her cigarette with gusto and hastily turned to Aurora. Under the heavy theatrical greasepaint, she saw a hint of black stubble. ‘What about you, hon? Ever swallowed a sword with its sheath?’ ‘Once,’ said Aurora through a wooden expression. ‘It didn’t end too well for the sword.’ ‘Oh leave ‘em be, Kevin,’ another strumpet butted in, as she adjusted the apples in her corset. She had a tall voice, coarse, rugged and edged; the sort of edge you cut protons on. ‘Doncha see they ‘av a lil’un with ‘em?’ ‘And I’ve a wife. What’s your point, Steve?’ the drag queen retorted. ‘Yer wife’s a corpse, mate.’ ‘Guess that makes me a necromancer.

In political matters I have always been a down-the-middle-line person. When it comes to leaders, I care less about their party affiliation and more about their character and competence. I don’t care how they would vote on school prayer or abortion or gay marriage or gun laws. I want to know that they know what the hell they’re doing, and that they are made of that kind of unswerving steel that will not be rattled in moments that count, no matter what is coming at them. I want to know that they won’t flinch in the face of debate, danger, or death.

Good sociologists have always had an insatiable curiosity about about even the trivialities of human behaviour, and if this curiosity leads a sociologist to devote many years to the painstaking exploration of some small corner of the social world that may appear quite trivial to others, so be it: Why do more teenagers pick their noses in rural Minnesota than in rural Iowa? What are the patterns of church socials over a twenty-year period in small-town Saskatchewan? What is the correlation between religious affiliation and accident-proneness among elderly Hungarians?

I believe the signs we are seeing today most certainly point to the rapture of the church. These are indeed end times. I believe that one day very soon, Jesus Christ Himself will come in the clouds and millions of people will see their battles end... I believe that followers of Christ from all around the world, of every race, creed, color, age, economic standing, and religious affiliation will vanish in a single moment of time ... gone. The Word of God describes it as a 'twinkling of an eye.' In an instant, there will be boardrooms without directors, classrooms without teachers, hospitals without doctors and nurses, cars without drivers, airplanes without pilots, and loved ones disappearing mid-sentance and mid-morning coffee. I am sure that complete chaos won't even begin to describe it. I imagine a worldwide crescendo of screaming voices. When the dust clears, everone left on earth will know emptiness beyond description and a greater sense of evil than has ever been thought to exist. It will be the condition of things. Overwhelming sadness, confusion, loss, and insecurity will be worldwide. It will happen at that time, even as it did on that September morning.

The commercialization of molecular biology is the most stunning ethical event in the history of science, and it has happened with astonishing speed. For four hundred years since Galileo, science has always proceeded as a free and open inquiry into the workings of nature. Scientists have always ignored national boundaries, holding themselves above the transitory concerns of politics and even wars. Scientists have always rebelled against secrecy in research, and have even frowned on the idea of patenting their discoveries, seeing themselves as working to the benefit of all mankind. And for many generations, the discoveries of scientists did indeed have a peculiarly selfless quality... Suddenly it seemed as if everyone wanted to become rich. New companies were announced almost weekly, and scientists flocked to exploit genetic research... It is necessary to emphasize how significant this shift in attitude actually was. In the past, pure scientists took a snobbish view of business. They saw the pursuit of money as intellectually uninteresting, suited only to shopkeepers. And to do research for industry, even at the prestigious Bell or IBM labs, was only for those who couldn't get a university appointment. Thus the attitude of pure scientists was fundamentally critical toward the work of applied scientists, and to industry in general. Their long-standing antagonism kept university scientists free of contaminating industry ties, and whenever debate arose about technological matters, disinterested scientists were available to discuss the issues at the highest levels. But that is no longer true. There are very few molecular biologists and very few research institutions without commercial affiliations. The old days are gone. Genetic research continues, at a more furious pace than ever. But it is done in secret, and in haste, and for profit.

At my own beloved UCLA the numbers are just as frightening. There are thirty-one English professors with registered party affiliation. Twenty-nine of them are affiliated with the Democratic party, the Green party, or another leftist political party. Out of thirteen journalism professors with registered affiliation, twelve are affiliated with leftist parties. Fifty-three out of fifty-six history professors are affiliated with leftist parties. Sixteen out of seventeen political science professors are affiliated with leftist parties. Thirty-one of thirty-three women’s studies professors are affiliated with leftist parties.

I wanted tolerance. I wanted everybody to leave everybody else alone, regardless of their religious beliefs, regardless of their political affiliation. I wanted people to like each other. Hatred seemed, to me, the product of ignorance. I was tired of biblical ethic being used as a tool with which to judge people rather than heal them. I was tired of Christian leaders using biblical principles to protect their power, to draw a line in the sand separating the good army from the bad one. The truth is I had met the enemy in the woods and discovered they were not the enemy. I wondered whether any human being could be an enemy of God.

In the United States, the two-party system works as a way to manufacture an artificial group identity, akin to an ethnic or national one or an allegiance to a sports team. Part of the identity seems to consist in allegiance to certain conclusions on a range of “hot button” political issues. On those issues, political party affiliation does seem to result in rigidly held belief and loyalty in the voting booth. Allegiance to the group identity forged by political party affiliation renders Americans blind to the essential similarities between the agendas of the two parties, similarities that can be expected to be exactly the ones that run counter to public interest, in other words, those interests of the deep-pocketed backers of elections to which any politician must be subservient in order to raise the kind of money necessary to run for national office. Satisfaction at having one’s group “win” seems to override the clearly present fundamental dissatisfaction with the lack of genuine policy options.33 If the function of the two parties is to hide the fact that the basic agenda of both is shared, and irrational adherence to one of the two parties is used propagandistically to mask their fundamental overlap, then we can see how Burnham’s prediction may have come to pass, despite the existence of two distinct political parties.

Please, if necessary, blame my British indoctrination or blame my affiliation to the MSPCA (the Massachusetts Society for the Prevention of Cruelty to Animals refuses to perform ear cropping, tail docking, debarking, or cat declawing), but I have a problem with slicing off a hefty chunk of healthy skin and associated cartilage and then submitting an animal to weeks of ridiculous taping and splinting as you strive to achieve the desirable degree of erectness.

The O.T.O. is an initiatory order similar to freemasonry. It doesn't provide educational monographs or standardized tests. Rather, it offers members the opportunity to experience a series of dramatic and magical initiations artfully designed to awaken and unfold the candidates' spiritual potentialities. If a member did nothing else with the O.T.O. career but undergo these degree experiences, they would be immeasurably rewarded. Serious members know, however, that there is much more to the O.T.O.'s magick than a two-hour ceremony performed once or twice a year. So profound are the Order's inner mysteries that to penetrate them requires not only a rich magical and spiritual education, but also a high level of meditative attainment. Members who wish to truly affiliate at this level are expected to seize responsibility for their own magical education and eventually rend the veil of the Order's mysteries for themselves.

People's imaginations have continued to work, right up to our own day; hence the incredible crop of fanciful allegations attributing to the Templars every kind of esoteric rite and belief, from the most ancient to the most vulgar, every variety of alchemical or magical knowledge, all kinds of initiation and affiliation rituals, those already in existence at the time and those yet to be conceived—in a word, all the "secrets" devised the slake the thirst for mystery inherent in human nature. This thirst, by a kind of instinctual reaction, seems never to be stronger than in those eras when people appear to reject all mysteries: let us recall that it was in Descartes' own day that trials for witchcraft were most numerous; that it was at the beginning of the rationalistic eighteenth century that Freemasonry was born; that our own scientific twentieth century is equally the century in which sects have proliferated, occultism has undergone a renaissance, and so on.

In the 1970s only about 3 percent of retiring members of Congress went on to become Washington lobbyists. By 2016, fully half of all retiring senators and 42 percent of retiring representatives had turned to lobbying, regardless of party affiliation. This wasn’t because more recent retirees have had fewer qualms than their predecessors about making money off their contacts in government. It was because the financial rewards from corporate lobbying had ballooned. The revolving door rotates the other way, too: If a lobbyist can land a plum job in an administration, he or she becomes even more valuable on leaving. In his first six months as president, Trump handed control of every major regulatory agency to lobbyists from the industries they would oversee.

The naturalist E. O. Wilson gave a name to this warm, fuzzy feeling I’m experiencing: biophilia. He defined it as “the innately emotional affiliation of human beings to other living organisms.” Wilson argued that our connection to nature is deeply ingrained in our evolutionary past. That connection isn’t always positive. Take snakes, for instance. The chances of encountering a snake, let alone dying from a snakebite, are extraordinarily remote. Yet modern humans continue to fear snakes even more, studies have found, than car accidents or homicide or any of the dozens of other more plausible ways we might meet our demise. The fear of snakes resides deep in our primitive brain. The fear of the Long Island Expressway, while not insignificant, was added much more recently.

The affiliation clause in our Constitution is a privilege: a courtesy to a sympathetic body. Were you not a Mason, or Co-Mason, you would have to be proposed and seconded, and then examined by savage Inquisitors, and then—probably—thrown out on the garbage heap. Well, no, it's not as bad as that; but we certainly don't want anybody who chooses to apply. Would you do it yourself, if you were on the Committee of a Club? The O.T.O. is a serious body, engaged on a work of Cosmic scope. You should question yourself: what can I contribute?

All of these arenas of American life are facets of the same widely discussed phenomenon: the decline of what is termed “social capital.” As defined by political scientist Robert Putnam in his book Bowling Alone, “… social capital refers to connections among individuals—social networks and the norms of reciprocity and trustworthiness that arise from them. In that sense social capital is closely related to what some have called ‘civic virtue.’” It’s the trust, friendships, group affiliations, helping, and expectation of being helped built up by actively participating in and being a member of all sorts of groups, ranging from book clubs, bowling clubs, bridge clubs, church groups, community organizations, and parent-teacher associations to political organizations, professional societies, rotary clubs, town meetings, unions, veterans associations, and others.

Our dream life allows us to have a look at these subliminal perceptions and shows us that they have an effect upon us. After having an agreeable dream about somebody, even without interpreting the dream, I shall involuntarily look at that person with more interest. The dream image may have deluded me, because of my projections; or it may have given me objective information. To find out which is the correct interpretation requires an honest, attentive attitude and careful thought. But, as is the case with all inner processes, it is ultimately the Self that orders and regulates one's human relationships, so long as the conscious ego takes the trouble to detect the delusive projections and deals with these inside himself instead of outside. It is in this way that spiritually attuned and similarly oriented people find their way to one another, to create a group that cuts across all the usual social and organizational affiliations of people. Such a group is not in conflict with others; it is merely different and independent. The consciously realized process of individuation thus changes a person's relationships. The familiar bonds such as kinship or common interests are replaced by a different type of unity-a bond through the Self.

Christians can disagree about public policy in good faith, and a libertarian and a social democrat can both claim to be living out the gospel. But the Christian libertarian has a particular obligation to recognize those places where libertarianism’s emphasis on freedom can shade into an un-Christian worship of the individual. Likewise the Christian liberal: even as he supports government interventions to assist the poor and dispossessed, he should be constantly on guard against the tendency to deify Leviathan and wary of the ways that government power can easily be turned to inhuman and immoral ends. In the contemporary United States, a host of factors—from the salience of issues like abortion to the anti-Christian biases of our largely left-wing intelligentsia—ensure that many orthodox Christians feel more comfortable affiliating with the Republican Party than with the Democrats. But this comfort should not blind Christians to the GOP’s flaws.

For a young woman today, developing femininity successfully requires meeting three basic demands. The first of these is that she must defer to others, the second that she must anticipate and meet the needs of others, and the third, that she must seek self-definition through connection with another. The consequences of these requirements frequently mean that in denying themselves, women are unable to develop an authentic sense of their needs or a feeling of entitlement for their desires. Preoccupied with others' experience and unfamiliar with their own needs, women come to depend on the approval of those to whom they give. The imperative of affiliation, the culture demand that a woman must define herself through association with another, means that many aspects of self are under-developed, producing insecurity and a shaky sense of self. Under the competent carer who gives to the world lives a hungry, deprived and needy little girl who is unsure and ashamed of her desires and wants.

The white nationalist, nativist politics that we see today were first imagined and applied by David Duke during the heyday of his Grand Wizardshop, and the time of my undercover Klan investigation. This hatred is never gone away, but has been reinvigorated in the dark corners of the internet, Twitter trolls, alt-right publications, and a nativist president in Trump. The Republican Party of the 19th century, being the party of Lincoln, was the opposition to the rise of the Ku Klux Klan and white supremacist domination insofar as America's newly freed Black slaves were concerned; it is my belief that the Republican Party of the 21st century finds a symbiotic connection to white nationalist groups like the Klan, neo-Nazis, skinheads, militias, and alt-right white supremacist thinking. Evidence of this began in the Lyndon Johnson administration with the departure of Southern Democrats (Dixiecrats) to the Republican Party in protest of his civil rights agenda. The Republicans began a spiral slide to the far right that embrace all things abhorrent to nonwhites. David Duke twice ran for public office in Louisiana as a Democrat and lost. When he switched his affiliation to Republican, because he was closer in ideology and racial thinking to the GOP than to the Democrats, and ran again for the Louisiana House of Representatives, the conservative voters in his district rewarded him with a victory. In each case his position on the issues remain the same; white supremacist/ethno-nationalist endorsement of a race-centered rhetoric and nativist populism. What change were the voters. Democrats rejected Duke politics while Republicans embraced him.

The Atonist nobility knew it was impossible to organize and control a worldwide empire from Britain. The British Isles were geographically too far West for effective management. In order to be closer to the “markets,” the Atonist corporate executives coveted Rome. Additionally, by way of their armed Templar branch and incessant murderous “Crusades,” they succeeded making inroads further east. Their double-headed eagle of control reigned over Eastern and Western hemispheres. The seats of Druidic learning once existed in the majority of lands, and so the Atonist or Christian system spread out in similar fashion. Its agents were sent from Britain and Rome to many a region and for many a dark purpose. To this very day, the nobility of Europe and the east are controlled from London and Rome. Nothing has changed when it comes to the dominion of Aton. As Alan Butler and Stephen Dafoe have proven, the Culdean monks, of whom we write, had been hired for generations as tutors to elite families throughout Europe. In their book The Knights Templar Revealed, the authors highlight the role played by Culdean adepts tutoring the super-wealthy and influential Catholic dynasties of Burgundy, Champagne and Lorraine, France. Research into the Templars and their affiliated “Salt Line” dynasties reveals that the seven great Crusades were not instigated and participated in for the reasons mentioned in most official history books. As we show here, the Templars were the military wing of British and European Atonists. It was their job to conquer lands, slaughter rivals and rebuild the so-called “Temple of Solomon” or, more correctly, Akhenaton’s New World Order. After its creation, the story of Jesus was transplanted from Britain, where it was invented, to Galilee and Judea. This was done so Christianity would not appear to be conspicuously Druidic in complexion. To conceive Christianity in Britain was one thing; to birth it there was another. The Atonists knew their warped religion was based on ancient Amenism and Druidism. They knew their Jesus, Iesus or Yeshua, was based on Druidic Iesa or Iusa, and that a good many educated people throughout the world knew it also. Their difficulty concerned how to come up with a believable king of light sufficiently appealing to the world’s many pagan nations. Their employees, such as St. Paul (Josephus Piso), were allowed to plunder the archive of the pagans. They were instructed to draw from the canon of stellar gnosis and ancient solar theologies of Egypt, Chaldea and Ireland. The archetypal elements would, like ingredients, simply be tossed about and rearranged and, most importantly, the territory of the new godman would be resituated to suit the meta plan.

I am interested in the literature and religion of ancient Israel. I focus on biblical law in its ancient Near Eastern context and on the way that biblical law was later reinterpreted in the Dead Sea Scrolls and other Second Temple literature. I have also explored the relation of the Bible to later western intellectual history. In my latest book, A More Perfect Torah: At the Intersection of Philology and Hermeneutics in Deuteronomy and the Temple Scroll, I explore the relationship between biblical composition history and its reception history at Qumran and in rabbinic literature. At the University of Minnesota, I have department affiliations with the Center for Jewish Studies and the Program in Religious Studies and am also an affiliated faculty member of the Law School.

Though slavery officially ended after the Civil War, the Christianity that blessed white supremacy did not go away. It doubled down on the Lost Cause, endorsed racial terrorism during the Redemption era, blessed the leaders of Jim Crow, and continues to endorse racist policies as traditional values under the guise of a "religious right." As a Christian minister myself, I understand why, for my entire ministry, the number of people who choose not to affiliate with any religious tradition has doubled each decade. An increasingly diverse America is tired of the old slaveholder religion. But this is why the freedom church that David George joined in the late 1760s is so important. We who speak out in public life to insist that God cares about love, justice, and mercy and to call people of faith to stand with the poor, the uninsured, the undocumented, and the incarcerated are often accused of preaching something new. But those who claim "traditional values" to defend unjust policies do not represent the tradition of David George, George Liele, and Brother Palmer. They do not represent the Black, white, and Tuscaroran people of Free Union, North Carolina, who taught my people for generations that there is no way to worship Jesus without being concerned about justice in the world.

…95 percent of political commentary, whether spoken or written, is now polluted by the very politics it’s supposed to be about. Meaning it’s become totally ideological and reductive: The writer/speaker has certain political convictions or affiliations, and proceeds to filter all reality and spin all assertion according to those convictions and loyalties. Everybody’s pissed off and exasperated and impervious to argument from any other side. Opposing viewpoints are not just incorrect but contemptible, corrupt, evil […] Political discourse is now a formulaic matter of preaching to one’s own choir and demonizing the opposition. Everything’s relentlessly black-and-whitened…. Since the truth is way, way more gray and complicated than any one ideology can capture, the whole thing seems to me not just stupid but stupefying… How can any of this possibly help me, the average citizen, deliberate about whom to choose to decide my country’s macroeconomic policy, or how even to conceive for myself what that policy’s outlines should be, or how to minimize the chances of North Korea nuking the DMZ and pulling us into a ghastly foreign war, or how to balance domestic security concerns with civil liberties? Questions like these are all massively complicated, and much of the complication is not sexy, and well over 90 percent of political commentary now simply abets the uncomplicatedly sexy delusion that one side is Right and Just and the other Wrong and Dangerous. Which is of course a pleasant delusion, in a way—as is the belief that every last person you’re in conflict with is an asshole—but it’s childish, and totally unconducive to hard thought, give and take, compromise, or the ability of grown-ups to function as any kind of community.

Remember Martin L. King’s organization, the Southern Christian Leadership Conference? When it staged marches in Alabama, that state’s governor, George Wallace, called the organization’s members “professional agitators with pro-Communist affiliations.” Sound familiar? How close to “outside agitators”! The phrase begs the question: outside of what? The state? America? This country is called the United States of America, founded upon a national Constitution. Do all citizens have the right to protest, or just some? Is what happened to Mike Brown a local matter, or is his unjustifiable killing actually a national issue? It’s not the job of media to police protests—deciding who are “good” demonstrators, who are “bad” ones. Their job is to report what is happening, period. Were it not for these protests, let us be frank, the mass media would’ve ignored the crimes police committed against Michael Brown, against his family, against his community, and against his fellow citizens—us. If media were doing their job, reporting on the vicious violence launched against young Blacks the nation over, perhaps Michael Brown would be alive today. Let us look at the cops, almost 98 percent of whom are outsiders to Ferguson. They work there, they kill there, but they don’t live there. They dwell in neighboring, whiter counties and towns. Who are the real outside agitators?

Of course, I don’t remember any of this time. It is absolutely impossible to identify with the infant my parents photographed, indeed so impossible that it seems wrong to use the word “me” to describe what is lying on the changing table, for example, with unusually red skin, arms and legs spread, and a face distorted into a scream, the cause of which no one can remember, or on a sheepskin rug on the floor, wearing white pajamas, still red-faced, with large, dark eyes squinting slightly. Is this creature the same person as the one sitting here in Malmö writing? And will the forty-year-old creature who is sitting in Malmö writing this one overcast September day in a room filled with the drone of the traffic outside and the autumn wind howling through the old-fashioned ventilation system be the same as the gray, hunched geriatric who in forty years from now might be sitting dribbling and trembling in an old people’s home somewhere in the Swedish woods? Not to mention the corpse that at some point will be laid out on a bench in a morgue? Still known as Karl Ove. And isn’t it actually unbelievable that one simple name encompasses all of this? The fetus in the belly, the infant on the changing table, the forty-year-old in front of the computer, the old man in the chair, the corpse on the bench? Wouldn’t it be more natural to operate with several names since their identities and self-perceptions are so very different? Such that the fetus might be called Jens Ove, for example, and the infant Nils Ove, and the five- to ten-year-old Per Ove, the ten- to twelve-year-old Geir Ove, the twelve- to seventeen-year-old Kurt Ove, the seventeen- to twenty-three-year-old John Ove, the twenty-three- to thirty-two-year-old Tor Ove, the thirty-two- to forty-six-year-old Karl Ove — and so on and so forth? Then the first name would represent the distinctiveness of the age range, the middle name would represent continuity, and the last, family affiliation.

She had a significant following in Paris, where a group of hashish-eating daredevils, under the leadership of Dr. Louis-Alphonse Cahagnet, had been experimenting with monster doses (ten times the amount typically ingested at the soirees of Le Club des Haschischins) to send the soul on an ecstatic out-of-the-body journey through intrepid spheres. It was via Parisian theosophical contacts that the great Irish poet and future Nobel laureate William Butler Yeats first turned on to hashish. An avid occultist, Yeats much preferred hashish to peyote (the hallucinogenic cactus), which he also sampled. Yeats was a member of the Hermetic Order of the Golden Dawn and its literary affiliate, the London-based Rhymers Club, which met in the 1890s. Emulating Le Club des Haschischins, the Rhymers used hashish to seduce the muse and stimulate occult insight.6 Another member of the Hermetic Order of the Golden Dawn, Aleister Crowley, was a notorious dope fiend and practitioner of the occult arts. Crowley conducted magical experiments while bingeing on morphine, cocaine, peyote, ether, and ganja.

Rowan didn’t speak as she turned on her heel and strode to the door. Didn’t speak as she opened it, exited, and shut it behind her with a gentle click. Then he swiveled in his chair and leveled Sean with a dark glare. “What the hell just happened?” “That’s called a strikeout,” Sean said with a grin. “I’ve never seen you crash and burn like that, my friend.” “I know. Embarrassing is what it is. I mean, really.” Rowan tangled his fingers through his hair. “You got a better response than I did.” “Please, I got nothing, same as you.” Rowan offered him a sheepish smile. “I know. But I felt the heat pulsing off you the moment she stepped into the office. Then I saw the fantasies you were weaving about her and decided to throw you a bone. So you want her, huh?” Sean lost his grin but managed to shrug. “Doesn’t matter. Unless you picked up on her weaving fantasies about me?” A sigh. “Sorry. Her mind was a blank slate to me. I didn’t pick up on a single thought, emotion, or desire. It’s like she operates on a completely different frequency than the rest of the world.” She probably did, with all those wires and chips in her head. “Still,” Rowan continued, “we can call Bill and tell him you’re the one who should be—” “Nope.” The word burned his tongue, and he hated himself for saying it, but he didn’t take it back. Success was too important. “I don’t exactly inspire trust in the women I date. The opposite, in fact. Something about me makes people distrust every word and action.” His affiliation with the shadows, with darkness, most likely. They must have sensed it on some level. “You’re better at romancing and I’m better at killing.

Farmers in the South, West, and Midwest, however, were still building a major movement to escape from the control of banks and merchants lending them supplies at usurious rates; agricultural cooperatives—cooperative buying of supplies and machinery and marketing of produce—as well as cooperative stores, were the remedy to these conditions of virtual serfdom. While the movement was not dedicated to the formation of worker co-ops, in its own way it was at least as ambitious as the Knights of Labor had been. In the late 1880s and early 1890s it swept through southern and western states like a brushfire, even, in some places, bringing black and white farmers together in a unity of interest. Eventually this Farmers’ Alliance decided it had to enter politics in order to break the power of the banks; it formed a third party, the People’s Party, in 1892. The great depression of 1893 only spurred the movement on, and it won governorships in Kansas and Colorado. But in 1896 its leaders made a terrible strategic blunder in allying themselves with William Jennings Bryan of the Democratic party in his campaign for president. Bryan lost the election, and Populism lost its independent identity. The party fell apart; the Farmers’ Alliance collapsed; the movement died, and many of its cooperative associations disappeared. Thus, once again, the capitalists had managed to stomp out a threat to their rule.171 They were unable to get rid of all agricultural cooperatives, however, even with the help of the Sherman “Anti-Trust” Act of 1890.172 Nor, in fact, did big business desire to combat many of them, for instance the independent co-ops that coordinated buying and selling. Small farmers needed cooperatives in order to survive, whether their co-ops were independent or were affiliated with a movement like the Farmers’ Alliance or the Grange. The independent co-ops, moreover, were not necessarily opposed to the capitalist system, fitting into it quite well by cooperatively buying and selling, marketing, and reducing production costs. By 1921 there were 7374 agricultural co-ops, most of them in regional federations. According to the census of 1919, over 600,000 farmers were engaged in cooperative marketing or purchasing—and these figures did not include the many farmers who obtained insurance, irrigation, telephone, or other business services from cooperatives.173

Thought Control * Require members to internalize the group’s doctrine as truth * Adopt the group’s “map of reality” as reality * Instill black and white thinking * Decide between good versus evil * Organize people into us versus them (insiders versus outsiders) * Change a person’s name and identity * Use loaded language and clichés to constrict knowledge, stop critical thoughts, and reduce complexities into platitudinous buzzwords * Encourage only “good and proper” thoughts * Use hypnotic techniques to alter mental states, undermine critical thinking, and even to age-regress the member to childhood states * Manipulate memories to create false ones * Teach thought stopping techniques that shut down reality testing by stopping negative thoughts and allowing only positive thoughts. These techniques include: * Denial, rationalization, justification, wishful thinking * Chanting * Meditating * Praying * Speaking in tongues * Singing or humming * Reject rational analysis, critical thinking, constructive criticism * Forbid critical questions about leader, doctrine, or policy * Label alternative belief systems as illegitimate, evil, or not useful * Instill new “map of reality” Emotional Control * Manipulate and narrow the range of feelings—some emotions and/or needs are deemed as evil, wrong, or selfish * Teach emotion stopping techniques to block feelings of hopelessness, anger, or doubt * Make the person feel that problems are always their own fault, never the leader’s or the group’s fault * Promote feelings of guilt or unworthiness, such as: * Identity guilt * You are not living up to your potential * Your family is deficient * Your past is suspect * Your affiliations are unwise * Your thoughts, feelings, actions are irrelevant or selfish * Social guilt * Historical guilt * Instill fear, such as fear of: * Thinking independently * The outside world * Enemies * Losing one’s salvation * Leaving * Orchestrate emotional highs and lows through love bombing and by offering praise one moment, and then declaring a person is a horrible sinner * Ritualistic and sometimes public confession of sins * Phobia indoctrination: inculcate irrational fears about leaving the group or questioning the leader’s authority * No happiness or fulfillment possible outside the group * Terrible consequences if you leave: hell, demon possession, incurable diseases, accidents, suicide, insanity, 10,000 reincarnations, etc. * Shun those who leave and inspire fear of being rejected by friends and family * Never a legitimate reason to leave; those who leave are weak, undisciplined, unspiritual, worldly, brainwashed by family or counselor, or seduced by money, sex, or rock and roll * Threaten harm to ex-member and family (threats of cutting off friends/family)

According to Yale’s Cultural Cognition Project, for example, one’s “cultural worldview”—that would be political leanings or ideological outlook to the rest of us—explains “individuals’ beliefs about global warming more powerfully than any other individual characteristic.”16 More powerfully, that is, than age, ethnicity, education, or party affiliation. The Yale researchers explain that people with strong “egalitarian” and “communitarian” worldviews (marked by an inclination toward collective action and social justice, concern about inequality, and suspicion of corporate power) overwhelmingly accept the scientific consensus on climate change. Conversely, those with strong “hierarchical” and “individualistic” worldviews (marked by opposition to government assistance for the poor and minorities, strong support for industry, and a belief that we all pretty much get what we deserve) overwhelmingly reject the scientific consensus.17 The evidence is striking. Among the segment of the U.S. population that displays the strongest “hierarchical” views, only 11 percent rate climate change as a “high risk,” compared with 69 percent of the segment displaying the strongest “egalitarian” views.18 Yale law professor Dan Kahan, the lead author on this study, attributes the tight correlation between “worldview” and acceptance of climate science to “cultural cognition,” the process by which all of us—regardless of political leanings—filter new information in ways that will protect our “preferred vision of the good society.” If new information seems to confirm that vision, we welcome it and integrate it easily. If it poses a threat to our belief system, then our brain immediately gets to work producing intellectual antibodies designed to repel the unwelcome invasion.19 As Kahan explained in Nature, “People find it disconcerting to believe that behavior that they find noble is nevertheless detrimental to society, and behavior that they find base is beneficial to it. Because accepting such a claim could drive a wedge between them and their peers, they have a strong emotional predisposition to reject it.” In other words, it is always easier to deny reality than to allow our worldview to be shattered, a fact that was as true of die-hard Stalinists at the height of the purges as it is of libertarian climate change deniers today. Furthermore, leftists are equally capable of denying inconvenient scientific evidence. If conservatives are inherent system justifiers, and therefore bridle before facts that call the dominant economic system into question, then most leftists are inherent system questioners, and therefore prone to skepticism about facts that come from corporations and government. This can lapse into the kind of fact resistance we see among those who are convinced that multinational drug companies have covered up the link between childhood vaccines and autism. No matter what evidence is marshaled to disprove their theories, it doesn’t matter to these crusaders—it’s just the system covering up for itself.20 This kind of defensive reasoning helps explain the rise of emotional intensity that surrounds the climate issue today. As

My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.