Age Are Just Numbers Quotes

Age is just a number, maturity is a choice." -Harry Styles

Sections in the bookstore - Books You Haven't Read - Books You Needn't Read - Books Made for Purposes Other Than Reading - Books Read Even Before You Open Them Since They Belong to the Category of Books Read Before Being Written - Books That If You Had More Than One Life You Would Certainly Also Read But Unfortunately Your Days Are Numbered - Books You Mean to Read But There Are Others You Must Read First - Books Too Expensive Now and You'll Wait 'Til They're Remaindered - Books ditto When They Come Out in Paperback - Books You Can Borrow from Somebody - Books That Everybody's Read So It's As If You Had Read Them, Too - Books You've Been Planning to Read for Ages - Books You've Been Hunting for Years Without Success - Books Dealing with Something You're Working on at the Moment - Books You Want to Own So They'll Be Handy Just in Case - Books You Could Put Aside Maybe to Read This Summer - Books You Need to Go with Other Books on Your Shelves - Books That Fill You with Sudden, Inexplicable Curiosity, Not Easily Justified - Books Read Long Ago Which It's Now Time to Re-read - Books You've Always Pretended to Have Read and Now It's Time to Sit Down and Really Read Them

Age is just a number, not a state of mind or a reason for any type of particular behaviour.

Age is just a number baby, what are you now? 40?

I've wanted to win at everything, every day, since I was a kid. And time doesn't change a person, it just helps you get a handle on who you are. Even at age 41, I still hate losing--I'm just more gracious about it. I'm also aware that setbacks have an upside; they fuel new dreams.

The water doesn't know how old you are.

In the shop window you have promptly identified the cover with the title you were looking for. Following this visual trail, you have forced your way through the shop past the thick barricade of Books You Haven't Read, which were frowning at you from the tables and shelves, trying to cow you. But you know you must never allow yourself to be awed, that among them there extend for acres and acres the Books You Needn't Read, the Books Made For Purposes Other Than Reading, Books Read Even Before You Open Them Since They Belong To The Category Of Books Read Before Being Written. And thus you pass the outer girdle of ramparts, but then you are attacked by the infantry of the Books That If You Had More Than One Life You Would Certainly Also Read But Unfortunately Your Days Are Numbered. With a rapid maneuver you bypass them and move into the phalanxes of the Books You Mean To Read But There Are Others You Must Read First, the Books Too Expensive Now And You'll Wait Till They're Remaindered, the Books ditto When They Come Out In Paperback, Books You Can Borrow From Somebody, Books That Everybody's Read So It's As If You Had Read Them, Too. Eluding these assaults, you come up beneath the towers of the fortress, where other troops are holding out: the Books You've Been Planning To Read For Ages, the Books You've Been Hunting For Years Without Success, the Books Dealing With Something You're Working On At The Moment, the Books You Want To Own So They'll Be Handy Just In Case, the Books You Could Put Aside Maybe To Read This Summer, the Books You Need To Go With Other Books On Your Shelves, the Books That Fill You With Sudden, Inexplicable Curiosity, Not Easily Justified, Now you have been able to reduce the countless embattled troops to an array that is, to be sure, very large but still calculable in a finite number; but this relative relief is then undermined by the ambush of the Books Read Long Ago Which It's Now Time To Reread and the Books You've Always Pretended To Have Read And Now It's Time To Sit Down And Really Read Them.

I am a cutter, you see. Also a snipper, a slicer, a carver, a jabber. I am a very special case. I have a purpose. My skin, you see, screams. It's covered with words - cook, cupcake, kitty, curls - as if a knife-wielding first-grader learned to write on my flesh. I sometimes, but only sometimes, laugh. Getting out of the bath and seeing, out of the corner of my eye, down the side of a leg: babydoll. Pull on a sweater and, in a flash of my wrist: harmful. Why these words? Thousands of hours of therapy have yielded a few ideas from the good doctors. They are often feminine, in a Dick and Jane, pink vs. puppy dog tails sort of way. Or they're flat-out negative. Number of synonyms for anxious carved in my skin: eleven. The one thing I know for sure is that at the time, it was crucial to see these letters on me, and not just see them, but feel them. Burning on my left hip: petticoat. And near it, my first word, slashed on an anxious summer day at age thirteen: wicked. I woke up that morning, hot and bored, worried about the hours ahead. How do you keep safe when your whole day is as wide and empty as the sky? Anything could happen. I remember feeling that word, heavy and slightly sticky across my pubic bone. My mother's steak knife. Cutting like a child along red imaginary lines. Cleaning myself. Digging in deeper. Cleaning myself. Pouring bleach over the knife and sneaking through the kitchen to return it. Wicked. Relief. The rest of the day, I spent ministering to my wound. Dig into the curves of W with an alcohol-soaked Q-tip. Pet my cheek until the sting went away. Lotion. Bandage. Repeat.

I'd proven to the world that maturity, experience, dedication, and ingenuity can make up for a little senescence. Muscle tightening is not the only thing that happens to our bodies over time. We gain knowledge, focus, and understanding, and those things can help us win.

Naturally, society has an indisputable right to protect itself against arrant subjectivisms, but, in so far as society is itself composed of de-individualized human beings, it is completely at the mercy of ruthless individualists. Let it band together into groups and organizations as much as it likes – it is just this banding together and the resultant extinction of the individual personality that makes it succumb so readily to a dictator. A million zeros joined together do not, unfortunately, add up to one. Ultimately everything depends on the quality of the individual, but our fatally short-sighted age thinks only in terms of large numbers and mass organizations, though one would think that the world had seen more than enough of what a well-disciplined mob can do in the hand of a single madman.

I am merely at the midway point in the novel of my own life. On around page 250 of a 500-page tale and, given future medical advances, maybe even 200. There’s no reason why the next 250, 300, or even 350 pages will not be far more exciting than the first half.

I realize thirty is just a number, that you're only as old as you feel and all that. I also realize that in the grand scheme of things, thirty is still young. But it's not that young.

Age in just a number. It carries no weight. The real weight is in impacts. The truth is that you can do it at any age. Get up and be willing to leave a mark.

There are a number of things a woman can tell about a man who is roughly twenty-nine years old, sitting in the cab of a pickup truck at 3:37 in the afternoon on a weekday, facing the Pacific, writing furiously on the back of pink invoice slips. Such a man may or may not be employed, but regardless, there is mystery there. If this man is with a dog, then that's good, because it means he's capable of forming relationships. But if the dog is a male dog, that's probably a bad sign, because it means the guy is likely a dog, too. A girl dog is much better, but if the guy is over thirty, any kind of dog is a bad sign regardless, because it means he's stopped trusting humans altogether. In general, if nothing else, guys my age with dogs are going to be work. Then there's stubble: stubble indicates a possible drinker, but if he's driving a van or a pickup truck, he hasn't hit bottom yet, so watch out, honey. A guy writing something on a clipboard while facing the ocean at 3:37 P.M. may be writing poetry, or he may be writing a letter begging someone for forgiveness. But if he's writing real words, not just a job estimate or something business-y, then more likely than not this guy has something emotional going on, which could mean he has a soul.

I mean, my age is just a number. So what if you were born in the era when they still used rotary phones and cassette tapes? I think it’s cute.

It’s a little-known fact that most terrorist groups fail, and that all of them die. Lest this seem hard to believe, just reflect on the world around you. Israel continues to exist, Northern Ireland is still a part of the United Kingdom, and Kashmir is a part of India. There are no sovereign states in Kurdistan, Palestine, Quebec, Puerto Rico, Chechnya, Corsica, Tamil Eelam, or Basque Country. The Philippines, Algeria, Egypt, and Uzbekistan are not Islamist theocracies; nor have Japan, the United States, Europe, and Latin America become religious, Marxist, anarchist, or new-age utopias. The numbers confirm the impressions.

Maturity of a woman is not in her age or size for age is just a number and size is figure.

Making a fresh start isn't just a matter of having a new address in a new town. It isn't a matter of having a new job or a new phone number or even a new name.A fresh start requires a cleaning of the slate and that means paying off all that you owe and collecting all that you are due.

Dan was shorter than me, especially as I was wearing sky blue silk stilettos. He appeared to be my age or a few years older,stocky, and thick necked with swirling tattoos just visible beneath the blue collar of his uniform.Dan gave me a plain once over as he walked me to an elevator and placed his palm against a glass screen. The screen retracted to reveal keypad. Dan then punched in a series of numbers and he said- “You’re very big.”I gave him a cursory smile, “Yes. I ate all my vegetables as a child.

When you love, age, height and weight are just .numbers I agree and filling that the heart, has its own way ... count people and things!

Swimmers know full well that every second has a beginning, a middle, and an end.

Age is just a number, and agelessness means not buying into the idea that a number determines everything from your state of health to your attractiveness to your value.

I'm a Skeptic. And I'm a Journalist. I look up things in the library—a lot! I believe in the motto of Missouri, the 'Show-me, don't just blow me' state. I need evidence. I need demonstrations. I need show-and-tell. Even though I pray to God every once in a while, especially when I'm in trouble—which for most guys my age is every 28 days—I still think deeply about the issues and don't automatically jump to a religious or mystical answer to questions. I am, by nature, doubtful about the existence of God, and even whether He is a He or a Her. I don't believe in New Age stuff. For me, 'Past Life Regression' means not calling a girl after she gives me her phone number. Sure I own a lucky rabbit's foot, a lucky penny, a lucky 4-leaf clover and a lucky horeshoe [sic], and a pair of lucky underwear and several pairs of lucky socks that I only wash every seven days. But under it all I am a died–in-the-wool skeptic.

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.

Age is just a number. It’s totally irrelevant unless, of course, you happen to be a bottle of wine.” –Joan Collins

Age is just a number, as long as that number is above eighteen.

One of the first steps to successful leadership is to forget your age and remember your dream.

One of the first steps to successful leadership is to always forget your age and remember your dream regularly.

Michael wasn't on the pool deck, which was hard for me. None of my old Coral Springs teammates were around. Still, that old plane of cement felt like home. I folded my clothes and put them on the bench. I placed my water bottle under my starting block, and I dove in. Once again, I felt that ultimate state of transition, my feet no longer on the ground, my hands not yet in the water.

I know you worry about getting older, about not being the prettiest guy in the room anymore." And I worried about aging, but not how he thought. I had never presumed I was prettiest, just one of many. My only concern now was that Sam Kage thought I was hot. "But there will never come a time when that will be the case," he said, pressing soft kisses to the side of my neck. I leaned my head back so he could reach more of my throat. "To me, Jory," he said, "you‘re more beautiful now than you ever have been, and I can‘t wait to see what you‘re gonna look like at forty and fifty and sixty, and God willing a lot more numbers after that." "Many after that," I assured him as my eyes drifted open so I could look up into his smoky-blue ones. "The most important thing is that you‘re mine, you belong to me," he said, his hands pressing me closer before he kissed me.

Solitude takes time, and caregivers to children have no time. Our children demand attention and need care. They ask questions and parents must answer. The number of decisions that go into a week of parenting astonishes me. Women have known for centuries what I have just discovered: going to work every day is far easier than staying home raising children...thoughtful parenting requires time to think, and parents of young children do not have time to think...One middle-aged female writing student spoke to me of feeling she lacked the freedom to "play hooky in nature"; it is an act of leisure men indulge in while women stay at home, keeping domestic life in order. Men often can justify poking around in the woods as a part of their profession, or as part of an acceptably manly activity like hunting or fishing. Women, for generations circumscribed by conventional values, must purposefully create opportunities for solitude, for exploration of nature or ideas, for writing.

The role of dominance and submission in human sexuality cannot be overstated. Our survey suggests that the majority (over 50%) of humans are very aroused by either acting out or witnessing dominance or submission. But it gets crazier than that: While 45% of women taking our survey said they found the naked male form to be very arousing and 48% said they found the sight of a penis to very arousing, a heftier 53% said they found their partner acting dominant in a sexual context to be very arousing. Dominance is literally more likely to be very arousing to the average female than naked men or penises. To say: “Dominance and submission are tied to human arousal patterns” is more of an understatement than saying: “Penises are tied to human arousal patterns.” We have a delectable theory about what is going on here: If you look at all the emotional states that frequently get tied to arousal pathways, the vast majority of them seem to be proxies for behaviors that would have been associated with our pre-human ancestors’ and early humans’ dominance and submission displays. For example, things like humiliation, being taken advantage of, chains, being used, being useful, being constrained, a lack of freedom, being prey, and a lack of free will may all have been concepts and emotions important in early human submission displays. We posit that most of the time when a human is turned on by a strange emotional concept—being bound for instance—their brain is just using that concept as a proxy for a pre-human submission display and lighting up the neural pathways associated with it, creating a situation in which it looks like a large number of random emotional states are turning humans on, when in reality they all boil down to just a fuzzy outline of dominance and submission. Heck, speaking of binding as a submission display, there were similar ritualized submission displays in the early middle ages, in which a vassal would present their hands clasped in front of their lord and allow the lord to hold their clasped hands in a way that rendered them unable to unclasp them (this submission display to one’s lord is where the symbolism of the Christian kneeling and hands together during prayer ritual comes from). We suspect the concept of binding and defenselessness have played important roles in human submission displays well into pre-history. Should all this be the case, why on earth have our brains been hardwired to bind (hehe) our recognition of dominance and submission displays to our sexual arousal systems?!?

Starvation was the first indication of my self-discipline. I was devoted to anorexia. I went the distance of memorizing the calorie content within every bite of food while calculating the exact amount of exercise I needed to burn double my consumption. I was luckily young enough to mask my excessive exercise with juvenile hyperactivity. Nobody thought twice about the fact that I was constantly rollerblading, biking, and running for hours in stifling summer humidity. I learned to cut my food into tiny bites and move it around my plate. I read that standing burned more calories than sitting, so I refused to watch television without doing crunches, leg lifts, or at least walking in place. When socially forced to soldier through a movie, I tapped my foot in desperation to knock out about seventy-five extra calories. From age eleven to twelve, I dropped forty pounds and halted the one period I’d had.

I see, in place of that empty figment of one linear history which can be kept up only by shutting one’s eyes to the overwhelming multitude of facts, the drama of a number of mighty Cultures, each springing with primitive strength from the soil of a mother-region to which it remains firmly bound throughout it’s whole life-cycle; each stamping its material, its mankind, in its own image; each having its own idea, its own passions, its own life, will and feelings, its own death. Here indeed are colours, lights, movements, that no intellectual eye has yet discovered. Here the Cultures, peoples, languages, truths, gods, landscapes bloom and age as the oaks and the pines, the blossoms, twigs and leaves - but there is no ageing “Mankind.” Each Culture has its own new possibilities of self-expression which arise, ripen, decay and never return. There is not one sculpture, one painting, one mathematics, one physics, but many, each in the deepest essence different from the others, each limited in duration and self-contained, just as each species of plant has its peculiar blossom or fruit, its special type of growth and decline.

There were two things about this particular book (The Golden Book of Fairy Tales) that made it vital to the child I was. First, it contained a remarkable number of stories about courageous, active girls; and second, it portrayed the various evils they faced in unflinching terms. Just below their diamond surface, these were stories of great brutality and anguish, many of which had never been originally intended for children at all. (Although Ponsot included tales from the Brothers Grimm and Andersen, the majority of her selections were drawn from the French contes de fées tradition — stories created as part of the vogue for fairy tales in seventeenth century Paris, recounted in literary salons and published for adult readers.) I hungered for a narrative with which to make some sense of my life, but in schoolbooks and on television all I could find was the sugar water of Dick and Jane, Leave it to Beaver and the happy, wholesome Brady Bunch. Mine was not a Brady Bunch family; it was troubled, fractured, persistently violent, and I needed the stronger meat of wolves and witches, poisons and peril. In fairy tales, I had found a mirror held up to the world I knew — where adults were dangerous creatures, and Good and Evil were not abstract concepts. (…) There were in those days no shelves full of “self–help” books for people with pasts like mine. In retrospect, I’m glad it was myth and folklore I turned to instead. Too many books portray child abuse as though it’s an illness from which one must heal, like cancer . . .or malaria . . .or perhaps a broken leg. Eventually, this kind of book promises, the leg will be strong enough to use, despite a limp betraying deeper wounds that might never mend. Through fairy tales, however, I understood my past in different terms: not as an illness or weakness, but as a hero narrative. It was a story, my story, beginning with birth and ending only with death. Difficult challenges and trials, even those that come at a tender young age, can make us wiser, stronger, and braver; they can serve to transform us, rather than sending us limping into the future.

Is New York such a labyrinth? I thought it so straight up and down—like Fifth Avenue. And with all the cross streets numbered!” She seemed to guess his faint disapproval of this, and added, with the rare smile that enchanted her whole face: “If you knew how I like it for just that—the straight-up-and-downness, and the big honest labels on everything!” He saw his chance. “Everything may be labelled—but everybody is not.

Age isn’t just a number. It’s days, weeks, months, years of disappointments and memories and watching your life pass right in front of your eyes, knowing you can’t go back and do things differently. You have one shot to get it right and if you screw it up…well, that’s just too damn bad.

The truth was that you felt a certain way inside, and while the people who had known you your whole life would probably see you that way, the number of new people who could appreciate you as that person, that inside person, rather than just a collection of the frailties of age, was limited.

In our own day anonymity has acquired a far more pregnant significance than is perhaps realized: it has an almost epigrammatic significance. People not only write anonymously, they sign their anonymous works: they even talk anonymously...Nowadays one can talk with any one, and it must be admitted that people's opinions are exceedingly sensible, yet the conversation leaves one with the impression of having talked to an anonymity. The same person will say the most contradictory things and, with the utmost calm, make a remark, which coming from him is a bitter satire on his own life. The remark itself may be sensible enough, and of the kind that sounds well at a meeting, and may serve in a discussion preliminary to coming to a decision, in much the same way that paper is made out of rags. But all these opinions put together do not make one human, personal opinion such as you may hear from quite a simple man who talks about very little but really does talk. People's remarks are so objective, so all all-inclusive, that it is a matter of complete indifference who expresses them, and where human speech is concerned that is the same as acting 'on principle'. And so our talk becomes like the public, a pure abstraction. There is no longer any one who knows how to talk, and instead, objective thought produces an atmosphere, an abstract sound, which makes human speech superfluous, just as machinery makes man superfluous. In Germany they even have phrase-books for the use of lovers, and it will end with lovers sitting together talking anonymously. In fact there are hand-books for everything, and very soon education, all the world over, will consist in learning a greater or lesser number of comments by heart, and people will excel according to their capacity for singling out the various facts like a printer singling out the letters, but completely ignorant of the meaning of anything.

The eighteenth and nineteenth centuries abandoned the idea of spiritual or intellectual happiness in order to have this material happiness, consisting of a certain number of essential consumer goods. And hence, in the nineteenth century, happiness was linked to a well-being obtained by mechanical means, industrial means, production. The new thing that Saint-Just spoke about was that, in the past, happiness could appear as a very vague, very distant prospect for humanity, whereas now, people seemed to be within reach of the concrete, material possibility of attaining it. That was why happiness was to become an absolutely essential image for the nineteenth-century bourgeoisie, and for modern society. Happiness was attainable thanks to industrial development, and this image of happiness brought us fully into the consumer society.

Age was just a number, right? So what if hers happened to be in the quadruple digits?

Umm, how old are you?” Alexis asked, a little hesitant to answer before making sure he wasn’t a minor. “Twenty-one, but age is just a number,” the guy responded.

I think in some cases, age is just a way to measure the number of years you spent without the person meant for you.

You had to remember your unit number—not a given at age six. You had to try to hang on to your name, though nobody cared about your name. You had to try to stay a person. You had to try not to become invisible. If you let go and fell back into the chaos you were gone, just a number in a unit, which also was a number. If you died, no one knew. If you got lost, no one knew. If you gave up and disintegrated inside, no one knew. I started telling people, I’m Clemantine, I’m Clemantine, I’m Clemantine! I don’t want to be lost. I’m Clemantine!

You might think that life is not as good as it used to be but the younger generation happens to think that life is wonderful. Maybe they just do not know how great things were, when you were their age. Having said that, when you were young, the older generation complained about life too and reminisced about the good old days. This pattern cannot simply be explained by the tendency of the human psyche to erase all negative memories leaving just the positive ones. The criticism is aimed at the present moment which is supposedly worse than it used to be. If you accept the fact that life is getting worse with every passing year then you would have to agree that the world should have simply fallen to pieces a long time ago. An uncountable number of generations have passed since the beginning of human history and each one believes that life’s colours have faded. Many an old man will tell you with absolute certainty how much better Coca-Cola used to be. Coca-Cola was invented in 1886. Imagine how disgusting coke must be by now if it has been consistently worsening in quality since

Just in time to pick up the shells after the shoot-out is over, I'm sure. I've known a few analysts and number crunchers. You work with paper, computers, pore over printouts-charts, graphs, scatter plots but you don't deal with people. You're more comfortable with bits and bytes," Caston tilted his head. "John Henry did beat the steam drill once. Maybe you were sleeping in when the information age dawned. Today, technology spans borders. It watches. It hears. It registers patterns, small statistical perturbations, and if we're willing to pay attention--" "It can hear, but it can't listen. It can watch, but it can't observe And it sure as hell can't converse with the men and women we've got to deal with. There's no substitute for that, goddammit.

Once more the legend flourished that the number of years lived constitutes some kind of temperamental bond, so that people of the same age are many minds with but a single thought, bearing one to another a close resemblance. The young were commented on as if they were some new and just discovered species of animal life, with special qualities and habits which repaid investigation.

One thus gets an impression that civilization is something which was imposed on a resisting majority by a minority which understood how to obtain possession of the means to power and coercion. It is, of course, natural to assume that these difficulties are not inherent in the nature or civilization itself but are determined by the imperfections of the cultural forms which have so far been developed. And in fact it is not difficult to indicate those defects. While mankind has made continual advances in its control over nature and may expect to make still greater ones, it is not possible to establish with certainty that a similar advance has been made in the management of human affairs; and probably at all periods, just as now once again, many people have asked themselves whether what little civilization has thus acquired is indeed worth defending at all. One would think that a re-ordering of human relations should be possible, which would remove the sources of dissatisfaction with civilization by renouncing coercion and the suppression of the instincts, so that, undisturbed by internal discord, men might devote themselves to the acquisition of wealth and its enjoyment. That would be a golden age, but it is questionable if such a state of affairs can be realized. It seems rather that every civilization must be built upon coercion and renunciation of instinct; it does not even seem certain that if coercion were to cease the majority of human beings would be prepared to undertake to perform the work necessary for acquiring new wealth. One has, I think, to reckon with the fact that there are present in all men destructive, and therefore anti-social and anti-cultural, trends and that in a great number of people these are strong enough to determine their behavior in human society.

Throughout recorded time, and probably since the end of the Neolithic Age, there have been three kinds of people in the world, the High, the Middle, and the Low. They have been subdivided in many ways, they have borne countless different names, and their relative numbers, as well as their attitude toward one another, have varied from age to age; but the essential structure of society has never altered. Even after enormous upheavals and seemingly irrevocable changes, the same pattern has always reasserted itself, just as a gyroscope will always return to equilibrium, however far it is pushed one way or the other.

She liked numbers and sums. She devised a game in which each number was a family member and the “answer” made a family grouping with a story to it. Naught was a babe in arms. He gave no trouble. Whenever he appeared you just “carried” him. The figure 1 was a pretty baby girl just learning to walk, and easy to handle; 2 was a baby boy who could walk and talk a little. He went into family life (into sums, etc.) with very little trouble. And 3 was an older boy in kindergarten, who had to be watched a little. Then there was 4, a girl of Francie’s age. She was almost as easy to “mind” as 2. The mother was 5, gentle and kind. In large sums, she came along and made everything easy the way a mother should. The father, 6, was harder than the others but very just. But 7 was mean. He was a crotchety old grandfather and not at all accountable for how he came out. The grandmother, 8, was hard too, but easier to understand than 7. Hardest of all was 9. He was company and what a hard time fitting him into family life! When Francie added a sum, she would fix a little story to go with the result. If the answer was 924, it meant that the little boy and girl were being minded by company while the rest of the family went out. When a number such as 1024 appeared, it meant that all the little children were playing together in the yard. The number 62 meant that papa was taking the little boy for a walk; 50 meant that mama had the baby out in the buggy for an airing and 78 meant grandfather and grandmother sitting home by the fire of a winter’s evening. Each single combination of numbers was a new set-up for the family and no two stories were ever the same. Francie took the game with her up into algebra. X was the boy’s sweetheart who came into the family life and complicated it. Y was the boy friend who caused trouble. So arithmetic was a warm and human thing to Francie and occupied many lonely hours of her time.

The modern age has witnessed the rise of a number of new natural-law religions, such as liberalism, Communism, capitalism, nationalism and Nazism. These creeds do not like to be called religions, and refer to themselves as ideologies. But this is just a semantic exercise. If a religion is a system of human norms and values that is founded on belief in a superhuman order, then Soviet Communism was no less a religion than Islam.

And what about the most merciful Christian God, slowly roasting in the fires of hell all those who would not submit? Was He not an executioner? And was the number of those burned by the Christians on bonfires less than the number of burned Christians? Yet - you understand - this God was glorified for ages as the God of love. Absurd? No, on the contrary: it is testimony to the ineradicable wisdom of man, inscribed in blood. Even at that time - wild, shaggy - he understood: true, algebraic love of humanity is inevitably inhuman; and the inevitable mark of truth is - its cruelty. Just as the inevitable mark of fire is that it burns. Show me fire that does not burn. Well - argue with me, prove the contrary!

Love, that most banal of things, that most clichéd of religious motivations, had more power—Sol now knew—than did strong nuclear force or weak nuclear force or electromagnetism or gravity. Love was these other forces, Sol realized. The Void Which Binds, the subquantum impossibility that carried information from photon to photon, was nothing more or less than love. But could love—simple, banal love—explain the so-called anthropic principle which scientists had shaken their collective heads over for seven centuries and more—that almost infinite string of coincidences which had led to a universe that had just the proper number of dimensions, just the correct values on electron, just the precise rules for gravity, just the proper age to stars, just the right prebiologies to create just the perfect viruses to become just the proper DNAs—in short, a series of coincidences so absurd in their precision and correctness that they defied logic, defied understanding, and even defied religious interpretation. Love? For seven centuries the existence of Grand Unification Theories and hyperstring post-quantum physics and Core-given understanding of the universe as self-contained and boundless, without Big Bang singularities or corresponding endpoints, had pretty much eliminated any role of God—primitively anthropomorphic or sophisticatedly post-Einsteinian—even as a caretaker or pre-Creation former of rules. The modern universe, as machine and man had come to understand it, needed no Creator; in fact, allowed no Creator. Its rules allowed very little tinkering and no major revisions. It had not begun and would not end, beyond cycles of expansion and contraction as regular and self-regulated as the seasons on Old Earth. No room for love there.

They have been subdivided in many ways, they have borne countless different names, and their relative numbers, as well as their attitude towards one another, have varied from age to age: but the essential structure of society has never altered. Even after enormous upheavals and seemingly irrevocable changes, the same pattern has always reasserted itself, just as a gyroscope will always return to equilibrium, however far it is pushed one way or the other. The aims of these three groups are entirely irreconcilable. . . .

At some point, sisters began to talk about how unseen they have felt. How the media has focused on men, but it has been them - the sisters - who were there. They were there, in overwhelming numbers, just as they were during the civil rights movement. Women - all women, trans women - are roughly 80% of the people who were staring down the terror of Ferguson, saying “we are the caretakers of this community”. Is it women who are out there, often with their children, calling for an end to police violence, saying “we have a right to raise our children without fear”. But it is not women’s courage that is showcased in the media. One sister says “when the police move in we do not run, we stay. And for this, we deserve recognition”. Their words will live with us, will live in us, as Ferguson begins to unfold and as the national attention begins to really focus on what Alicia, Opal and I have started. The first time there’s coverage of Black Lives Matter in a way that is positive is on the Melissa Harris-Perry show. She does not invite us - it isn’t intentional, I’m certain of that. And about a year later she does, but in this early moment, and despite the overwhelming knowledge of the people on the ground who are talking about what Alicia, Opal and I have done, and despite of it being part of the historical record, that it is always women who do the work even as men get the praise. It takes a long time for us to occur to most reporters and the mainstream. Living in patriarchy means that the default inclination is to center men and their voices, not women and their work. The fact seems ever more exacerbated in our day and age, when presence on twitter, when the number of followers one has, can supplant the everyday and heralded work of those who, by virtue of that work, may not have time to tweet constantly or sharpen and hone their personal brand so that it is an easily sellable commodity. Like the women who organized, strategized, marched, cooked, typed up and did the work to ensure the civil rights movement; women whose names go unspoken, unknown, so too that this dynamic unfolds as the nation began to realize that we were a movement. Opal, Alicia and I never wanted or needed to be the center of anything. We were purposeful about decentralizing our role in the work, but neither did we want, nor deserved, to be erased.

The older Mario gets, the more confused he gets about the fact that everyone at E.T.A. over the age of about Kent Blott finds stuff that’s really real uncomfortable and they get embarrassed. It’s like there’s some rule that real stuff can only get mentioned if everybody rolls their eyes or laughs in a way that isn’t happy. The worst-feeling thing that happened today was at lunch when Michael Pemulis told Mario he had an idea for setting up a Dial-a-Prayer telephone service for atheists in which the atheist dials the number and the line just rings and rings and no one answers. It was a joke and a good one, and Mario got it; what was unpleasant was that Mario was the only one at the big table whose laugh was a happy laugh; everybody else sort of looked down like they were laughing at somebody with a disability. The whole issue was far above Mario’s head…

Aggressive characters don’t just disregard the truth, they’re at war with it. Truth is the great equalizer, and aggressive personalities always want to maintain a position of advantage. So, they deliberately play very fast and loose with the truth when they’re not flat out lying. They don’t want you to “have their number.” That upsets the balance of power. So, they’re usually about the business of conning and duping you. And because they want to have advantage over you, they often lie in subtle and sophisticated ways, carefully managing your impression of them and manipulating you through deception. Their lying is so pervasive and automatic, they will lie even when the truth would do just fine; except lying keeps the con game going, which they perceive as maintaining the position of advantage. Also, the lying takes so many forms it’s almost impossible to count them all.

Of course the circumspection of suspicious swains had never gone the length of making her a social prescript; for the number of those whose hearts, as they approached her, beat only just fast enough to remind them they had heads as well, had kept her unacquainted with the supreme disciplines of her sex and age.

Looking at death can be life-affirming. It doesn’t need to mire us in thoughts of uselessness, nihilism, self-recrimination, and indifference to the future. Just a reminder that our days are numbered invites us to consider our blessings, strengthen our resolve to carry on, and escalate our compassion for all creatures, great and small.

All that night, after I shut the door and left Number 16 empty, I went looking for the parts of my city that have lasted. I walked down streets that got their names in the Middle Ages: Copper Alley, Fishamble Street, Blackpitts where the plague dead were buried. I looked for cobblestones worn smooth and iron railings gone thin with rust. I ran my hand over the cool stone of Trinity’s walls and I crossed the spot where nine hundred years ago the town got its water from Patrick’s Well; the street sign still tells you so, hidden in the Irish that no one ever reads. I paid no attention to the shoddy new apartment blocks and the neon signs, the sick illusions ready to fall into brown mush like rotten fruit. They’re nothing; they’re not real. In a hundred years they’ll be gone, replaced and forgotten. This is the truth of bombed-out ruins: hit a city hard enough and the cheap arrogant veneer will crumble faster than you can snap your fingers; it’s the old stuff, the stuff that’s endured, that might just keep enduring. I tilted my head up to see the delicate, ornate columns and balustrades above Grafton Street’s chain stores and fast-food joints. I leaned my arms on the Ha’penny Bridge where people used to pay half a penny to cross the Liffey, I looked out at the Custom House and the shifting streams of lights and the steady dark roll of the river under the falling snow, and I hoped to God that somehow or other, before it was too late, we would all find our way back home.

Back in the Middle Ages, if you asked the literate monks and scholars how many of the farmers and peasants walking around would be capable of learning to read, they’d scoff and say, ‘Read? Most of these peasants could never learn to do something like that.’ They might guess that 2 to 3 percent of the peasants would be capable of becoming literate. Today we know that the real number is closer to 99 percent. Virtually everyone is capable of learning to read. But if I ask you today how many people are smart enough to study quantum physics, you might say only 2 or 3 percent. This is as shortsighted as the monks were in the Middle Ages. We are just scratching the surface of how smart people can become if we give them the proper tools to learn.

Ghafari points out that when an online guru uses too much “absolutist language,” that’s New Age scammer red flag number one. “Anyone who talks about the concept of feeling our past, our inner trauma, in a universal, oversimplified way,” she clarifies. “For example, statements like, ‘All of us are traumatized as kids, which is why we need to x, y, z,’ or, ‘All of us are from the cosmos and we’re just floating in a quantum field, blah blah blah.’” If simple quantifiers and qualifiers are absent from a guru’s messaging, that’s a sign they are likely unqualified to speak as a mental health authority, and are less interested in actually helping people than they are in convincing as many followers as possible to invest in their prophetic gifts.

A black minister in Waterloo, Mississippi, explained his outrage at the fate that has befallen African Americans in the post–civil rights era. “It’s a hustle,” he said angrily. “‘Felony’ is the new N-word. They don’t have to call you a nigger anymore. They just say you’re a felon. In every ghetto you see alarming numbers of young men with felony convictions. Once you have that felony stamp, your hope for employment, for any kind of integration into society, it begins to fade out. Today’s lynching is a felony charge. Today’s lynching is incarceration. Today’s lynch mobs are professionals. They have a badge; they have a law degree. A felony is a modern way of saying, ‘I’m going to hang you up and burn you.’ Once you get that F, you’re on fire.”69

Grace was a particularly civic-minded young woman. “When Grace was just a schoolgirl,” a childhood friend of hers wrote, “she planned to be a real citizen when she grew up.”2 Her family was of a political bent; her father Daniel was a delegate to the carpenters’ union, and you couldn’t grow up in his house without picking up his principles. He was out of work rather a lot, as unionism was not popular at that time, but while the family may not have had much money, they did have a lot of love. Grace was one of ten children—she was number four—and she was especially close to her mother, also called Grace; perhaps because she was the eldest girl. There were six boys and four girls in total, and Grace was close to her siblings, especially her sister Adelaide, who was nearest to her in age, and her little brother Art

Today, Arabic numerals are in use pretty much around the world, while the words with which we name numbers naturally differ from language to language. And, as Dehaene and others have noted, these differences are far from trivial. English is cumbersome. There are special words for the numbers from 11 to 19 and for the decades from 20 to 90. This makes counting a challenge for English-speaking children, who are prone to such errors as “twenty-eight, twenty-nine, twenty-ten, twenty-eleven.” French is just as bad, with vestigial base-twenty monstrosities, like quatre-vingt-dix-neuf (four twenty ten nine) for 99. Chinese, by contrast, is simplicity itself; its number syntax perfectly mirrors the base-ten form of Arabic numerals, with a minimum of terms. Consequently, the average Chinese four-year-old can count up to forty, whereas American children of the same age struggle to get to fifteen. And the advantages extend to adults. Because Chinese number words are so brief—they take less than a quarter of a second to say, on average, compared with a third of a second for English—the average Chinese speaker has a memory span of nine digits, versus seven digits for English speakers. (Speakers of the marvelously efficient Cantonese dialect, common in Hong Kong, can juggle ten digits in active memory.)

She sniffs and shakes off her tears, then turns to me with an eager look. “So what’s the deal with him? How did you meet? You just tricked me to the worst snot-fest in the history of me. I demand this as repayment.” She has a point. I fiddle with my phone. “It started out as a wrong number, actually. Like you know those Buzzfeed articles where people text the wrong number while going into labor and then these randos show up with diapers and baby formula and they become besties?” “No, but I’ll take your word that it happened.” “Yeah, so, it’s kind of like that. He just texted the wrong number—I think he was looking for my dad because I inherited his phone. But then we just…I don’t know, we just kept talking and—” “So you legit don’t know him,” she interrupts. “I do know him.” “Have you talked, though?” I hold up my brick phone. “How do you think we’re communicating? Smoke signals?” She waves away my sarcasm. “No, I mean actually talked. Like,” she holds her hand up like a phone, “here’s my number, call me maybe talked.” I squirm. “Not exactly.” Sage rolls her eyes. “Elle! He could be a sixty-year-old with a collection of American Girl Dolls in his basement for all you know.” “He isn’t!” I cry. “He’s our age. And besides, I like texting him. It feels more, I don’t know, You’ve Got Mail-y.

Wars and chaoses and paradoxes ago, two mathematicians between them ended an age d began another for our hosts, our ghosts called Man. One was Einstein, who with his Theory of Relativity defined the limits of man's perception by expressing mathematically just how far the condition of the observer influences the thing he perceives. ... The other was Goedel, a contemporary of Eintstein, who was the first to bring back a mathematically precise statement about the vaster realm beyond the limits Einstein had defined: In any closed mathematical system--you may read 'the real world with its immutable laws of logic'--there are an infinite number of true theorems--you may read 'perceivable, measurable phenomena'--which, though contained in the original system, can not be deduced from it--read 'proven with ordinary or extraordinary logic.' Which is to say, there are more things in heaven and Earth than are dreamed of in your philosophy, Horatio. There are an infinite number of true things in the world with no way of ascertaining their truth. Einstein defined the extent of the rational. Goedel stuck a pin into the irrational and fixed it to the wall of the universe so that it held still long enough for people to know it was there. ... The visible effects of Einstein's theory leaped up on a convex curve, its production huge in the first century after its discovery, then leveling off. The production of Goedel's law crept up on a concave curve, microscopic at first, then leaping to equal the Einsteinian curve, cross it, outstrip it. At the point of intersection, humanity was able to reach the limits of the known universe... ... And when the line of Goedel's law eagled over Einstein's, its shadow fell on a dewerted Earth. The humans had gone somewhere else, to no world in this continuum. We came, took their bodies, their souls--both husks abandoned here for any wanderer's taking. The Cities, once bustling centers of interstellar commerce, were crumbled to the sands you see today.

But were this world ever so perfect a production, it must still remain uncertain whether all the excellences of the work can justly be ascribed to the workman. If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter who framed so complicated, useful, and beautiful a machine? And what surprise must we feel when we find him a stupid mechanic who imitated others, and copied an art which, through a long succession of ages, after multiplied trials, mistakes, corrections, deliberations, and controversies, had been gradually improving? Many worlds might have been botched and bungled, throughout an eternity, ere this system was struck out; much labor lost; many fruitless trials made; and a slow but continued improvement carried on during infinite ages in the art of world-making. In such subjects, who can determine where the truth, nay, who can conjecture where the probability lies, amidst a great number of hypotheses which may be proposed, and a still greater which may be imagined?

To the best of our knowledge, Eleanor and Edward I were a healthy couple and passed no fatal hereditary illnesses on to their children. Nevertheless, ten out of the sixteen – 62 per cent – died during childhood. Only six managed to live beyond the age of eleven, and only three – just 18 per cent – lived beyond the age of forty. In addition to these births, Eleanor most likely had a number of pregnancies that ended in miscarriage. On average, Edward and Eleanor lost a child every three years, ten children one after another.

Another thing I liked about the Dewey decimal system was that it could sometimes function as a secret code. Every once in a while during my high school years, I would hesitantly and cautiously type “gay” into a search bar in a card catalog. Just “gay,” as if more specificity would kill me right on the spot. Libraries were the only space I felt remotely comfortable even acknowledging the question—which didn’t yet even have words or language, just the faint outline of the punctuation. And where if not a library could I go to understand the unknown, to expand my world, to make sense out of gibberish? I would type “gay” and then survey the titles that came up and then click the window closed without ever doing any further exploring. I didn’t know what I thought I might find if I actually went to the aisle where the books were. A very quiet gay bar, perhaps? I figured it wasn’t worth the risk. But as I closed the screen, I memorized the Dewey decimal number of the section where, I presumed, a mirror ball sprinkled stardust across the aging carpet and the rows of books waiting to be opened.

Some of us... we have worlds on the inside of us. I think that the age of the soul corresponds to the number of worlds (or to the depth of a single inner universe). We feel things, on the inside, at a universe-depth. I can look at people and wonder how things just bounce off the surface of them: things HAPPEN to them; things don't BECOME them. Then there's me: there are plenty of broken butterflies in a couple of dark forests within me, because when things happen: they really happen! But there are also oceans in the Sun and mountains made of rubies. There are immortal butterflies and fluffy living things that teach me how to fly. Depression happens to the people with the deepest universes, the densest worlds: because we FEEL things. But also: our happiness is unmatched by others'. There are feeling people in this world, walking around, wondering why things hurt too much. Sometimes, we walk through our dark forests and all we can see are the broken butterflies. And some people never make it out of there to the other side. But all of them: they were all good people, they were the best kinds of people.

It was Day Three, Freshman Year, and I was a little bit lost in the school library,looking for a bathroom that wasn't full of blindingly shiny sophomores checking their lip gloss. Day Three.Already pretty clear on the fact that I would be using secondary bathrooms for at least the next three years,until being a senior could pass for confidence.For the moment, I knew no one,and was too shy to talk to anyone. So that first sight of Edward: pale hair that looked like he'd just run his hands through it, paint-smeared white shirt,a half smile that was half wicked,and I was hooked. Since, "Hi,I'm Ella.You look like someone I'd like to spend the rest of my life with," would have been totally insane, I opted for sitting quietly and staring.Until the bell rang and I had to rush to French class,completely forgetting to pee. Edward Willing.Once I knew his name, the rest was easy.After all,we're living in the age of information. Wikipedia, iPhones, 4G ntworks, social networking that you can do from a thousand miles away.The upshot being that at any given time over the next two years, I could sit twenty feet from him in the library, not saying a word, and learn a lot about him.ENough, anyway, for me to become completely convinced that the Love at First Sight hadn't been a fluke. It's pretty simple.Edward matched four and a half of my If My Prince Does, In Fact, Come Someday,It Would Be Great If He Could Meet These Five Criteria. 1. Interested in art. For me, it's charcoal. For Edward, oil paint and bronze. That's almost enough right there. Nice lips + artist= Ella's prince. 2. Not afraid of love. He wrote, "Love is one of two things worth dying for.I have yet to decide on the second." 3.Or of telling the truth. "How can I believe that other people say if I lie to them?" 4.Hot. Why not?I can dream. 5.Daring. Mountain climbing, cliff dying, defying the parents. Him, not me. I'm terrified of an embarrassing number of things, including heights, convertibles, moths, and those comedians everyone loves who stand onstage and yell insults at the audience. 5, subsection a. Daring enough to take a chance on me.Of course, in the end, that No. 5a is the biggie. And the problem. No matter how muuch I worshipped him,no matter how good a pair we might have been,it was never, ever going to happen. To be fair to Edward,it's not like he was given an opportunity to get to know me. I'm not stupid.I know there are a few basic truths when it comes to boys and me. Truth: You have to talk to a boy-really talk,if you want him to see past the fact that you're not beautiful. Truth: I'm not beautiful. Or much of a conversationalist. Truth: I'm not entirely sure that the stuff behind the not-beautiful is going to be all that alluring, either. And one written-in-stone, heartbreaking truth about this guy. Truth:Edward Willing died in 1916.

WHEN I DESCRIBED THE TUMOR IN MY ESOPHAGUS as a “blind, emotionless alien,” I suppose that even I couldn’t help awarding it some of the qualities of a living thing. This at least I know to be a mistake: an instance of the pathetic fallacy (angry cloud, proud mountain, presumptuous little Beaujolais) by which we ascribe animate qualities to inanimate phenomena. To exist, a cancer needs a living organism, but it cannot ever become a living organism. Its whole malice—there I go again—lies in the fact that the “best” it can do is to die with its host. Either that or its host will find the measures with which to extirpate and outlive it. But, as I knew before I became ill, there are some people for whom this explanation is unsatisfying. To them, a rodent carcinoma really is a dedicated, conscious agent—a slow–acting suicide–murderer—on a consecrated mission from heaven. You haven’t lived, if I can put it like this, until you have read contributions such as this on the websites of the faithful: Who else feels Christopher Hitchens getting terminal throat cancer [sic] was God’s revenge for him using his voice to blaspheme him? Atheists like to ignore FACTS. They like to act like everything is a “coincidence.” Really? It’s just a “coincidence” [that] out of any part of his body, Christopher Hitchens got cancer in the one part of his body he used for blasphemy? Yeah, keep believing that, Atheists. He’s going to writhe in agony and pain and wither away to nothing and then die a horrible agonizing death, and THEN comes the real fun, when he’s sent to HELLFIRE forever to be tortured and set afire. There are numerous passages in holy scripture and religious tradition that for centuries made this kind of gloating into a mainstream belief. Long before it concerned me particularly I had understood the obvious objections. First, which mere primate is so damn sure that he can know the mind of god? Second, would this anonymous author want his views to be read by my unoffending children, who are also being given a hard time in their way, and by the same god? Third, why not a thunderbolt for yours truly, or something similarly awe–inspiring? The vengeful deity has a sadly depleted arsenal if all he can think of is exactly the cancer that my age and former “lifestyle” would suggest that I got. Fourth, why cancer at all? Almost all men get cancer of the prostate if they live long enough: It’s an undignified thing but quite evenly distributed among saints and sinners, believers and unbelievers. If you maintain that god awards the appropriate cancers, you must also account for the numbers of infants who contract leukemia. Devout persons have died young and in pain. Betrand Russell and Voltaire, by contrast, remained spry until the end, as many psychopathic criminals and tyrants have also done. These visitations, then, seem awfully random. My so far uncancerous throat, let me rush to assure my Christian correspondent above, is not at all the only organ with which I have blasphemed. And even if my voice goes before I do, I shall continue to write polemics against religious delusions, at least until it’s hello darkness my old friend. In which case, why not cancer of the brain? As a terrified, half–aware imbecile, I might even scream for a priest at the close of business, though I hereby state while I am still lucid that the entity thus humiliating itself would not in fact be “me.” (Bear this in mind, in case of any later rumors or fabrications.)

Perhaps I don't know enough yet to find the right words for it, but I think I can describe it. It happened again just a moment ago. I don't know how to put it except by saying that I see things in two different ways-everything, ideas included. If I make an effort to find any difference in them, each of them is the same today as it was yesterday, but as soon as I shut my eyes they're suddenly transformed, in a different light. Perhaps I went wrong about the imaginary numbers. If I get to them by going straight along inside mathematics, so to speak, they seem quite natural. It's only if I look at them directly, in all their strangeness, that they seem impossible. But of course I may be all wrong about this, I know too little about it. But I wasn't wrong about Basini. I wasn't wrong when I couldn't turn my ear away from the faint trickling sound in the high wall or my eye from the silent, swirling dust going up in the beam of light from a lamp. No, I wasn't wrong when I talked about things having a second, secret life that nobody takes any notice of! I-I don't mean it literally-it's not that things are alive, it's not that Basini seemed to have two faces-it was more as if I had a sort of second sight and saw all this not with the eyes of reason. Just as I can feel an idea coming to life in my mind, in the same way I feel something alive in me when I look at things and stop thinking. There's something dark in me, deep under all my thoughts, something I can't measure out with thoughts, a sort of life that can't be expressed in words and which is my life, all the same. “That silent life oppressed me, harassed me. Something kept on making me stare at it. I was tormented by the fear that our whole life might be like that and that I was only finding it out here and there, in bits and pieces. . . . Oh, I was dreadfully afraid! I was out of my mind.. .” These words and these figures of speech, which were far beyond what was appropriate to Törless's age, flowed easily and naturally from his lips in this state of vast excitement he was in, in this moment of almost poetic inspiration. Then he lowered his voice and, as though moved by his own suffering, he added: “Now it's all over. I know now I was wrong after all. I'm not afraid of anything any more. I know that things are just things and will probably always be so. And I shall probably go on for ever seeing them sometimes this way and sometimes that, sometimes with the eyes of reason, and sometimes with those other eyes. . . . And I shan't ever try again to compare one with the other. .

I suppose that many think we live in a cheap and sensational age, all sky-signs and headlines; an age of advertisement and standardization. And yet, this is a more enlightened age than any human beings have lived in hitherto. For instance, practically all of us can read. Some of you may say: ‘Ah! But what? Detective stories, scandals, and the sporting news.’ No doubt, compared with Sunday newspapers and mystery stories, the Oedipus, Hamlet and Faust are very small beer. All the same, the number of volumes issued each year continually gains on the number of the population in all Western countries. Every phase and question of life is brought more and more into the limelight. Theatres, cinemas, the radio, and even lectures, assist the process. But they do not, and should not replace reading, because when we are just watching and listening, somebody is taking very good care that we should not stop and think. The danger in this age is not of our remaining ignorant; it is that we should lose the power of thinking for ourselves. Problems are more and more put before us, but, except to crossword puzzles and detective mysteries, do we attempt to find the answers for ourselves? Less and less. The short cut seems ever more and more desirable. But the short cut to knowledge is nearly always the longest way round. There is nothing like knowledge, picked up by or reasoned out for oneself.

And yet, twenty-one feels just as overwhelming as ever. Twenty-two is even worse. Twenty-three offers no further enlightenment. As you slowly begin the march toward twenty-five — halfway through the defining decade of your life — you begin to accept the truth. There is no age at which you’ll ever have it figured out; no magic number where every missing piece falls abruptly into place. You will get older, there’s no stopping that, but there’s no guarantee you’ll ever get wiser. If anything, you merely get better at pretending. Acting like you have all the answers, holding all the loose threads of your life together in one fist, so they resemble a rope strong enough to guide you along until your time on earth expires.

A sense of dislocation has been spreading through our societies like a bone cancer throughout the twentieth century. We all feel it: we have become richer, but less connected to one another. Countless studies prove this is more than a hunch, but here’s just one: the average number of close friends a person has has been steadily falling. We are increasingly alone, so we are increasingly addicted. “We’re talking about learning to live with the modern age,” Bruce believes. The modern world has many incredible benefits, but it also brings with it a source of deep stress that is unique: dislocation. “Being atomized and fragmented and all on [your] own—that’s no part of human evolution and it’s no part of the evolution of any society,” he told me.

Naturally, society has an indisputable right to protect itself against arrant subjectivisms, but, in so far as society is itself composed of de-individualized human beings, it is completely at the mercy of ruthless individualists. Let it band together into groups and organizations as much as it likes – it is just this banding together and the resultant extinction of the individual personality that makes it succumb so readily to a dictator. A million zeros joined together do not, unfortunately, add up to one. Ultimately everything depends on the quality of the individual, but our fatally short-sighted age thinks only in terms of large numbers and mass organizations, though one would think that the world had seen more than enough of what a well-disciplined mob can do in the hand of a single madman. Unfortunately, this realization does not seem to have penetrated very far - and our blindness is extremely dangerous. People go on blithely organizing and believing in the remedy of mass action, without the least consciousness of the fact that the most powerful organizations can be maintained only by the greatest ruthlessness of their leaders and the cheapest of slogans. Curiously enough, the Churches too want to avail themselves of mass action in order to cast out the devil with Beelzebub – the very Churches whose care is the salvation of the individual soul. They too do not appear to have heard anything of the elementary axiom of mass psychology, that the individual becomes morally and spiritually inferior in the mass, and for this reason they do not burden themselves overmuch with their real task of helping the individual to achieve a metanoia, or rebirth of the spirit – deo concedente. It is, unfortunately, only too clear that if the individual is not truly regenerated in spirit, society cannot be either, for society is the sum total of individuals in need of redemption. I can therefore see it only as a delusion when the Churches try – as they apparently do – to rope the individual into a social organization and reduce him to a condition of diminished responsibility, instead of raising him out of the torpid, mindless mass and making clear to him that he is the one important factor and that the salvation of the world consists in the salvation of the individual soul.

The topics round the table narrowed to a single issue – targets. Everyone approved. A policy working group had just completed a paper. If Labour came to power, the public sector was to be made efficient and humane by being set clearly defined outcomes. Fear of failure would raise performance. Fulfilling targets would lift morale. The public interest would be met. To be targeted and increased: breast screenings, apprenticeships, ethnic minorities visiting national parks, kids from disadvantaged backgrounds at universities, literacy levels at ages seven, ten and fourteen, crimes solved, rapists tried and imprisoned, people moved out of unemployment. To be targeted and reduced: numbers of homeless, suicides, schizophrenics, air pollution, Accident and Emergency

By contrast, the merely good students had totaled eight thousand hours, and the future music teachers had totaled just over four thousand hours. Ericsson and his colleagues then compared amateur pianists with professional pianists. The same pattern emerged. The amateurs never practiced more than about three hours a week over the course of their childhood, and by the age of twenty they had totaled two thousand hours of practice. The professionals, on the other hand, steadily increased their practice time every year, until by the age of twenty they, like the violinists, had reached ten thousand hours. The striking thing about Ericsson’s study is that he and his colleagues couldn’t find any “naturals,” musicians who floated effortlessly to the top while practicing a fraction of the time their peers did. Nor could they find any “grinds,” people who worked harder than everyone else, yet just didn’t have what it takes to break the top ranks. Their research suggests that once a musician has enough ability to get into a top music school, the thing that distinguishes one performer from another is how hard he or she works. That’s it. And what’s more, the people at the very top don’t work just harder or even much harder than everyone else. They work much, much harder. The idea that excellence at performing a complex task requires a critical minimum level of practice surfaces again and again in studies of expertise. In fact, researchers have settled on what they believe is the magic number for true expertise: ten thousand hours.

Methodical writing distracts me from the present condition of men. But the certainty that everything has been already written nullifies or makes phantoms of us all. I know of districts where the youth prostrate themselves before books and barbarously kiss the pages, though they do not know how to make out a single letter. Epidemics, heretical disagreements, the pilgrimages which inevitably degenerate into banditry, have decimated the population. I believe I have mentioned the suicides, more frequent each year. Perhaps I am deceived by old age and fear, but I suspect that the human species - the unique human species - is on the road to extinction, while the Library will last on forever. Illuminated, solitary infinite, perfectly immovable, filled with precious volumes, useless, incorruptible, secret. Infinite, I have just written. I have not interpolated this adjective merely from rhetorical habit. It is not illogical, I say, to think that the world is infinite. Those who judge it to be limited, postulate that in remote places the corridors and stairs and hexagons could inconceivably cease - a manifest absurdity. Those who imagine it to be limitless forget that the possible number of books is limited. I dare insinuate the following solution to this ancient problem: the Library is limitless and periodic. If an eternal voyager were to traverse it in any direction, he would find, after many centuries, that the same volumes are repeated in the same disorder (which, repeated, would constitute an order: Order itself). My solitude rejoices in this elegant hope. Mar del Plata 1941

Those who argued that the number of Cambodians killed was in the hundreds of thousands or those who tried to generate press coverage of the horrors did so assuming that establishing the facts would empower the United States and other Western governments to act. Normally, in a time of genocide, op-ed writers, policymakers, and reporters root for a distinct outcome or urge a specific U.S. military, economic, legal, humanitarian, or diplomatic response. Implicit indeed in many cables and news articles, and explicit in most editorials, is an underlying message, a sort of “if I were czar, I would do X or Y.” But in the first three years of KR rule, even the Americans most concerned about Cambodia—Twining, Quinn, and Becker among them—internalized the constraints of the day and the system. They knew that drawing attention to the slaughter in Cambodia would have reminded America of its past sins, reopened wounds that had not yet healed at home, and invited questions about what the United States planned to do to curb the terror. They were neither surprised nor agitated by U.S. apathy. They accepted U.S. noninvolvement as an established background condition. Once U.S. troops had withdrawn from Vietnam in 1973, Americans deemed all of Southeast Asia unspeakable, unwatchable, and from a policy perspective, unfixable. “There could have been two genocides in Cambodia and nobody would have cared,” remembers Morton Abramowitz, who at the time was an Asia specialist at the Pentagon and in 1978 became U.S. ambassador to Thailand. During the Khmer Rouge period, he remembers, “people just wanted to forget about the place. They wanted it off the radar.

Chapter I. Ignorance is Strength.   Throughout recorded time, and probably since the end of the Neolithic Age, there have been three kinds of people in the world, the High, the Middle and the Low. They have been subdivided in many ways, they have borne countless different names, and their relative numbers, as well as their attitude towards one another, have varied from age to age: but the essential structure of society has never altered. Even after enormous upheavals and seemingly irrevocable changes, the same pattern has always reasserted itself, just as a gyroscope will always return to equilibrium, however far it is pushed one way or the other.   ‘Julia, are you awake?’ said Winston. ‘Yes, my love, I’m listening. Go on. It’s marvellous.’ He continued reading:   The aims of these three groups are entirely irreconcilable. The aim of the High is to remain where they are. The aim of the Middle is to change places with the High. The aim of the Low, when they have an aim—for it is an abiding characteristic of the Low that they are too much crushed by drudgery to be more than intermittently conscious of anything outside their daily lives—is to abolish all distinctions and create a society in which all men shall be equal. Thus throughout history a struggle which is the same in its main outlines recurs over and over again. For long periods the High seem to be securely in power, but sooner or later there always comes a moment when they lose either their belief in themselves or their capacity to govern efficiently, or both. They are then overthrown by the Middle, who enlist the Low on their side by pretending to them that they are fighting for liberty and justice. As soon as they have reached their objective, the Middle thrust the Low back into their old position of servitude, and themselves become the High. Presently a new Middle group splits off from one of the other groups, or from both of them, and the struggle begins over again. Of the three groups, only the Low are never even temporarily successful in achieving their aims. It would be an exaggeration to say that throughout history there has been no progress of a material kind. Even today, in a period of decline, the average human being is physically better off than he was a few centuries ago. But no advance in wealth, no softening of manners, no reform or revolution has ever brought human equality a millimetre nearer. From the point of view of the Low, no historic change has ever meant much more than a change in the name of their masters.

Future Europe’s problems are many, but four stand out. The first is energy: The Europeans are more dependent upon energy imports than the Asians, and no two major European countries think that problem can be solved the same way. The Germans fear that not having a deal with the Russians means war. The Poles want a deal with anyone but Russia. The Spanish know the only solution is in the Western Hemisphere. The Italians fear they must occupy Libya. The French want to force a deal on Algeria. The Brits are eyeing West Africa. Everyone is right. Everyone is wrong. The second is demographic: The European countries long ago aged past the point of even theoretical repopulation, meaning that the European Union is now functionally an export union. Without the American-led Order, the Europeans lose any possibility of exporting goods, which eliminates the possibility of maintaining European society in its current form. The third is economic preference: Perhaps it is mostly subconscious these days, but the Europeans are aware of their bloody history. A large number of conscious decisions were made by European leaders to remodel their systems with a socialist bent so their populations would be vested within their collective systems. This worked. This worked well. But only in the context of the Order with the Americans paying for the bulk of defense costs and enabling growth that the Europeans could have never fostered themselves. Deglobalize and Europe’s demographics and lack of global reach suggest that permanent recession is among the better interpretations of the geopolitical tea leaves. I do not see a path forward in which the core of the European socialist-democratic model can survive. The fourth and final problem: Not all European states are created equal. For every British heavyweight, there is a Greek basket case. For every insulated France, there is a vulnerable Latvia. Some countries are secure or rich or have a tradition of power projection. Others are vulnerable or poor or are little more than historical doormats. Perhaps worst of all, the biggest economic player (Germany) is the one with no options but to be the center weight of everything, while the two countries with the greatest capacity to go solo (France and the United Kingdom) hedged their bets and never really integrated with the rest of Europe. There’s little reason to expect the French to use their reach to benefit Europe, and there’s no reason to expect assistance from the British, who formally seceded from the European Union in 2020. History,

Standing at the edge of a winter field among rough men. The boy’s age. A little older. Watching while they opened up the rocky hillside ground with pick and mattock and brought to light a great bolus of serpents perhaps a hundred in number. Collected there for a common warmth. The dull tubes of them beginning to move sluggishly in the cold hard light. Like the bowels of some great beast exposed to the day. The men poured gasoline on them and burned them alive, having no remedy for evil but only for the image of it as they conceived it to be. The burning snakes twisted horribly and some crawled burning across the floor of the grotto to illuminate its darker recesses. As they were mute there were no screams of pain and the men watched them burn and writhe and blacken in just such silence themselves and they disbanded in silence in the winter dusk each with his own thoughts to go home to their suppers.

In Cootamundra the station was quiet. Tina looked around but before she could see anyone she saw the poster on the wall. Lockie saw it too. It stopped him mid-stride. It was surrounded by For Sale notices and babysitting flyers.Over the months it could have become covered over as hope was lost but it hadn’t been. Right in the middle, with some clear space around it, was the colour poster of a blue-eyed boy. His head was covered in golden curls and he had a deep dimple on his right cheek. His face had been enlarged so that every freckle could be counted. He was Lachlan Williams and in this town they were still looking for him. He looked nothing like the pale, skinny boy Tina was with. Underneath the picture were the words - Missing:Lachlan Williams Aged 8 Disappeared from the Easter Show April 2010. If you have any information please contact...There were a whole lot of numbers and a website address. Lockie stared at the poster for a minute. He pushed his hood back down and ran his hand over his brush-cut blond hair. ‘What—’ Tina began. ‘He shaved it,’ said Lockie before she could complete the question. ‘Every few weeks, when it got longer, he would shave it again.’ His voice was two hundred years old.Tina saw her hand on the poker and felt a surge of triumph at what she had done. Some people just deserved to die. It wasn’t a nice thought but it was true. You couldn’t change someone who was fundamentally evil. Of everything Lockie must have suffered, and Tina could not even wrap her mind around what he must have gone through, the shaving of his head seemed somehow the worst. The uniform had changed who Lockie was. He was a golden boy with golden curls and the uniform had taken the gold from him. Lockie looked nothing like the poster. His face was all angles and his smile was lost. He hadn’t needed to conceal himself beneath a hood. No one would have recognised him anyway.

Imagine you're sitting having dinner in a restaurant. At some point during the meal, your companion leans over and whispers that they've spotted Lady Gaga eating at the table opposite. Before having a look for yourself, you'll no doubt have some sense of how much you believe your friends theory. You'll take into account all of your prior knowledge: perhaps the quality of the establishment, the distance you are from Gaga's home in Malibu, your friend's eyesight. That sort of thing. If pushed, it's a belief that you could put a number on. A probability of sorts. As you turn to look at the woman, you'll automatically use each piece of evidence in front of you to update your belief in your friend's hypothesis Perhaps the platinum-blonde hair is consistent with what you would expect from Gaga, so your belief goes up. But the fact that she's sitting on her own with no bodyguards isn't, so your belief goes down. The point is, each new observations adds to your overall assessment. This is all Bayes' theorem does: offers a systematic way to update your belief in a hypothesis on the basis of the evidence. It accepts that you can't ever be completely certain about the theory you are considering, but allows you to make a best guess from the information available. So, once you realize the woman at the table opposite is wearing a dress made of meat -- a fashion choice that you're unlikely to chance up on in the non-Gaga population -- that might be enough to tip your belief over the threshold and lead you to conclude that it is indeed Lady Gaga in the restaurant. But Bayes' theorem isn't just an equation for the way humans already make decisions. It's much more important that that. To quote Sharon Bertsch McGrayne, author of The Theory That Would Not Die: 'Bayes runs counter to the deeply held conviction that modern science requires objectivity and precision. By providing a mechanism to measure your belief in something, Bayes allows you to draw sensible conclusions from sketchy observations, from messy, incomplete and approximate data -- even from ignorance.

You will tell me that there always exists a chasm between the world depicted in novels and films and the world that people actually live in. It is the chasm between the world mediated by art and the world unmediated by art, formless and drab. You are absolutely right. The gap that my mother felt was not necessarily any deeper than the gap felt by a European girl who loved books and films. Yet there is one critical difference. For in my mother's case, the chasm between the world of art and real life also symbolized something more: the asymmetrical relationship I mentioned earlier—the asymmetrical relationship between those who live only in a universal temporality and those who live in both a universal and a particular one. To make this discussion a little more concrete, let me introduce a character named Francoise. Francoise is a young Parisienne living before World War II. Like my mother, she loves reading books and watching films. Also like my mother, she lives in a small apartment with her mother, who is old, shabby looking, and illiterate. One day Francoise, full of artistic aspirations, writes an autobiographical novel. It is the tale of her life torn between the world of art and the world of reality. (Not an original tale, I must say.) The novel is well received in France. Several hundred Japanese living in Japan read this novel in French, and one of them decides to translate it into Japanese. My mother reads the novel. She identifies with the heroine and says to herself, "This girl is just like me!" Moved, my mother, also full of artistic aspirations, writes her own autobiography. That novel is well received in Japan but is not translated into French—or any other European language, for that matter. The number of Europeans who read Japanese is just too small. Therefore, only Japanese readers can share the plight of my mother's life. For other readers in the world, it's as if her novel never existed. It's as if she herself never existed. Even if my mother had written her novel first, Francoise would never have read it and been moved by it.

The biggest fear for homeschooled children is that they will be unable to relate to their peers, will not have friends, or that they will otherwise be unable to interact with people in a normal way. Consider this: How many of your daily interactions with people are solely with people of your own birth year?  We’re not considering interactions with people who are a year or two older or a year or two younger, but specifically people who were born within a few months of your birthday. In society, it would be very odd to section people at work by their birth year and allow you to interact only with persons your same age. This artificial constraint would limit your understanding of people and society across a broader range of ages. In traditional schools, children are placed in grades artificially constrained by the child’s birth date and an arbitrary cut-off day on a school calendar. Every student is taught the same thing as everyone else of the same age primarily because it is a convenient way to manage a large number of students. Students are not grouped that way because there is any inherent special socialization that occurs when grouping children in such a manner. Sectioning off children into narrow bands of same-age peers does not make them better able to interact with society at large. In fact, sectioning off children in this way does just the opposite—it restricts their ability to practice interacting with a wide variety of people. So why do we worry about homeschooled children’s socialization?  The erroneous assumption is that the child will be homeschooled and will be at home, schooling in the house, all day every day, with no interactions with other people. Unless a family is remotely located in a desolate place away from any form of civilization, social isolation is highly unlikely. Every homeschooling family I know involves their children in daily life—going to the grocery store or the bank, running errands, volunteering in the community, or participating in sports, arts, or community classes. Within the homeschooled community, sports, arts, drama, co-op classes, etc., are usually sectioned by elementary, pre-teen, and teen groupings. This allows students to interact with a wider range of children, and the interactions usually enhance a child’s ability to interact well with a wider age-range of students. Additionally, being out in the community provides many opportunities for children to interact with people of all ages. When homeschooling groups plan field trips, there are sometimes constraints on the age range, depending upon the destination, but many times the trip is open to children of all ages. As an example, when our group went on a field trip to the Federal Reserve Bank, all ages of children attended. The tour and information were of interest to all of the children in one way or another. After the tour, our group dined at a nearby food court. The parents sat together to chat and the children all sat with each other, with kids of all ages talking and having fun with each other. When interacting with society, exposure to a wider variety of people makes for better overall socialization. Many homeschooling groups also have park days, game days, or play days that allow all of the children in the homeschooled community to come together and play. Usually such social opportunities last for two, three, or four hours. Our group used to have Friday afternoon “Park Day.”  After our morning studies, we would pack a picnic lunch, drive to the park, and spend the rest of the afternoon letting the kids run and play. Older kids would organize games and play with younger kids, which let them practice great leadership skills. The younger kids truly looked up to and enjoyed being included in games with the older kids.

In dealing with judgments of value we refer to facts, that is, to the way in which people really choose ultimate ends. While the value judgments of many people are identical, while it is permissible to speak of certain almost universally accepted valuations, it would be manifestly contrary to fact to deny that there is diversity in passing judgments of value. From time immemorial an immense majority of men have agreed in preferring the effects produced by peaceful cooperation—at least among a limited number of people—to the effects of a hypothetical isolation of each individual and a hypothetical war of all against all. To the state of nature they have preferred the state of civilization, for they sought the closest possible attainment of certain ends—the preservation of life and health—which, as they rightly thought, require social cooperation. But it is a fact that there have been and are also men who have rejected these values and consequently preferred the solitary life of an anchorite to life within society. It is thus obvious that any scientific treatment of the problems of value judgments must take into full account the fact that these judgments are subjective and changing. Science seeks to know what is, and to formulate existential propositions describing the universe as it is. With regard to judgments of value it cannot assert more than that they are uttered by some people, and inquire what the effects of action guided by them must be. Any step beyond these limits is tantamount to substituting a personal judgment of value for knowledge of reality. Science and our organized body of knowledge teach only what is, not what ought to be. This distinction between a field of science dealing exclusively with existential propositions and a field of judgments of value has been rejected by the doctrines that maintain there are eternal absolute values which it is just as much the task of scientific or philosophical inquiry to discover as to discover the laws of physics. The supporters of these doctrines contend that there is an absolute hierarchy of values. They tried to define the supreme good. They said it is permissible and necessary to distinguish in the same way between true and false, correct and incorrect judgments of value as between true and false, correct and incorrect existential propositions. 1 Science is not restricted to the description of what is. There is, in their opinion, another fully legitimate branch of science, the normative science of ethics, whose task it is to show the true absolute values and to set up norms for the correct conduct of men. The plight of our age, according to the supporters of this philosophy, is that people no longer acknowledge these eternal values and do not let their actions be guided by them. Conditions were much better in the past, when the peoples of Western civilization were unanimous in endorsing the values of Christian ethics.

The first time he saw her, he formed an impression that did not change for many years: She was a dour, bookish, geeky type who dressed like she was interviewing for a job as an accountant at a funeral parlor. At the same time, she had a flamethrower tongue that she would turn on people at the oddest times, usually in some grandiose, earth-scorching retaliation for a slight or breach of etiquette that none of the other freshmen had even perceived. It wasn't until a number of years later, when they both wound up working at Black Sun Systems, Inc., that he put the other half of the equation together. At the time, both of them were working on avatars. He was working on bodies, she was working on faces. She was the face department, because nobody thought that faces were all that important -- they were just flesh-toned busts on top of the avatars. She was just in the process of proving them all desperately wrong. But at this phase, the all-male society of bit-heads that made up the power structure of Black Sun Systems said that the face problem was trivial and superficial. It was, of course, nothing more than sexism, the especially virulent type espoused by male techies who sincerely believe that they are too smart to be sexists. That first impression, back at the age of seventeen, was nothing more than that -- the gut reaction of a post-adolescent Army brat who had been on his own for about three weeks. His mind was good, but he only understood one or two things in the whole world --samurai movies and the Macintosh -- and he understood them far, far too well. It was a worldview with no room for someone like Juanita.

We cannot provide a definition of those products from which the age takes it name, the feuilletons. They seem to have formed an uncommonly popular section of the daily newspapers, were produced by the millions, and were a major source of mental pabulum for the reader in want of culture. They reported on, or rather "chatted" about, a thousand-and-one items of knowledge. The cleverer writers poked fun at their own work. Many such pieces are so incomprehensible that they can only be viewed as self-persiflage on the part of the authors. In some periods interviews with well-known personalities on current problems were particularly popular. Noted chemists or piano virtuosos would be queried about politics, for example, or popular actors, dancers, gymnasts, aviators, or even poets would be drawn out on the benefits and drawbacks of being a bachelor, or on the presumptive causes of financial crises, and so on. All that mattered in these pieces was to link a well-known name with a subject of current topical interest. It is very hard indeed for us to put ourselves in the place of those people so that we can truly understand them. But the great majority, who seem to have been strikingly fond of reading, must have accepted all these grotesque things with credulous earnestness. If a famous painting changed owners, if a precious manuscript was sold at auction, if an old palace burned down, the readers of many thousands of feature articles at once learned the facts. What is more, on that same day or by the next day at the latest they received an additional dose of anecdotal, historical, psychological, erotic, and other stuff on the catchword of the moment. A torrent of zealous scribbling poured out over every ephemeral incident, and in quality, assortment, and phraseology all this material bore the mark of mass goods rapidly and irresponsibly turned out. Incidentally, there appear to have been certain games which were regular concomitants of the feature article. The readers themselves took the active role in these games, which put to use some of their glut of information fodder. Thousands upon thousands spent their leisure hours sitting over squares and crosses made of letters of the alphabet, filling in the gaps according to certain rules. But let us be wary of seeing only the absurd or insane aspect of this, and let us abstain from ridiculing it. For these people with their childish puzzle games and their cultural feature articles were by no means innocuous children or playful Phaeacians. Rather, they dwelt anxiously among political, economic, and moral ferments and earthquakes, waged a number of frightful wars and civil wars, and their little cultural games were not just charming, meaningless childishness. These games sprang from their deep need to close their eyes and flee from unsolved problems and anxious forebodings of doom into an imaginary world as innocuous as possible. They assiduously learned to drive automobiles, to play difficult card games and lose themselves in crossword puzzles--for they faced death, fear, pain, and hunger almost without defenses, could no longer accept the consolations of the churches, and could obtain no useful advice from Reason. These people who read so many articles and listened to so many lectures did not take the time and trouble to strengthen themselves against fear, to combat the dread of death within themselves; they moved spasmodically on through life and had no belief in a tomorrow.

Today there is much talk about democratic ideals in the outside world. But not in Germany! For here in Germany we had more than enough time-fifteen years-to acquaint ourselves with these democratic ideals. And we ourselves had to pick up the legacy left behind by this democracy. Now we are being credited with many a truly astounding war aim, especially by the English. After all, England is quite experienced in issuing proclamations of objectives in warfare as it has waged the greatest number of wars the world over. Truly astounding are the war aims announced to us today. A new Europe will arise. This Europe will be characterized by justice. This justice will render armament obsolete. This will lead to disarmament at last. This disarmament in turn will bring about an economic blossoming. Change and trade will spring up-much trade-free trade. And with the sponsorship of this trade, culture shall once more blossom, and not only culture will benefit, but religion will also prosper. In other words: we are heading towards a golden age! Well, we have heard of this golden age before. Many times precisely the same people attempted to illustrate its virtues to us who are now flooding us with descriptions of its benefits. The records are old ones, played once too often. We can only pity these gentlemen who cannot even come up with a new idea to trap a great people. For all this they had already promised us in 1918. Then, too, England’s objectives in the war were the creation of this “new Europe,” the establishment of a “new justice,” of which the “right to selfdetermination of the peoples” was to form an integral part. Back then already they promised us justice to render obsolete-for all time-the bearing of any sort of weaponry. Back then already they submitted to us a program for disarmament-one for global disarmament. To make this disarmament more evident, it was to be crowned by the establishment of an association of nations bearing no arms. These were to settle their differences in the future-for even back then there was no doubt that differences would still arise-by talking them to death in discussion and debate, just as is the custom in democratic states. There would be no more shooting under any circumstances! In 1918, they declared a blessed and pious age to come! What came to pass in its stead we all lived to see: the old states were destroyed without even as much as asking their citizenry. Historic, ancient structures were severed, not only state bodies but grown economic structures as well, without anything better to take their place. In total disregard of the principle of the right to self-determination of the peoples, the European peoples were hacked to pieces, torn apart. Great states were dissolved. Nations were robbed of their rights, first rendered utterly defenseless and then subjected to a division which left only victors and vanquished in this world. And then there was no more talk of disarmament. To the contrary, armament went on. Nor did any efforts materialize to settle conflicts peacefully. The armed states waged wars just as before. Yet those who had been disarmed were no longer in a position to ward off the aggressions of those well armed. Naturally, this did not herald economic prosperity but, to the contrary, produced a network of lunatic reparations payments which led to increasing destitution for not only the vanquished, but also the so-called victors themselves. The consequences of this economic destitution were felt most acutely by the German Volk. International finance remained brutal and squeezed our Volk ruthlessly. Adolf Hitler – speech in the Sportpalast Berlin, January 30, 1940

Blood pressure check!” The doorknob rattled, as if the nurse were intending just to walk in, but the lock held, thank God. The nurse knocked again. “Oh, shit,” Gina breathed, laughing as she scrambled off of him. She reached to remove the condom they’d just used, encountered . . . him, and met his eyes. But then she scooped her clothes off the floor and ran into the bathroom. “Mr. Bhagat?” The nurse knocked on the door again. Even louder this time. “Are you all right?” Oh, shit, indeed. “Come in,” Max called as he pulled up the blanket and leaned on the button that put his bed back up into a sitting position. The same control device had a “call nurse” button as well as the clearly marked one that would unlock the door. “It’s locked,” the nurse called back, as well he knew. “Oh, I’m sorry,” he said, as he wiped off his face with the edge of the sheet. Sweat much in bed, all alone, Mr. Bhagat? “I must’ve . . . Here, let me figure out how to . . .” He took an extra second to smooth his hair, his pajama top, and then, praying that the nurse had a cold and couldn’t smell the scent of sex that lingered in the air, he hit the release. “Please don’t lock your door during the day,” the woman scolded him as she came into the room, around to the side of his bed. It was Debra Forsythe, a woman around his age, whom Max had met briefly at his check-in. She had been on her way home to deal with some crisis with her kids, and hadn’t been happy then, either. “And not at night either,” she added, “until you’ve been here a few days.” “Sorry.” He gave her an apologetic smile, hanging on to it as the woman gazed at him through narrowed eyes. She didn’t say anything, she just wrapped the blood pressure cuff around his arm, and pumped it a little too full of air—ow—as Gina opened the bathroom door. “Did I hear someone at the door?” she asked brightly. “Oh, hi. Debbie, right?” “Debra.” She glanced at Gina, and then back, her disgust for Max apparent in the tightness of her lips. But then she focused on the gauge, stethoscope to his arm. Gina came out into the room, crossing around behind the nurse, making a face at him that meant . . .? Max sent her a questioning look, and she flashed him. She just lifted her skirt and gave him a quick but total eyeful. Which meant . . . Ah, Christ. The nurse turned to glare at Gina, who quickly straightened up from searching the floor. What was it with him and missing underwear? Gina smiled sweetly. “His blood pressure should be nice and low. He’s very relaxed—he just had a massage.” “You know, I didn’t peg you for a troublemaker when you checked in yesterday,” Debra said to Max, as she wrote his numbers on the chart. Gina was back to scanning the floor, but again, she straightened up innocently when the nurse turned toward her. “I think you’re probably looking for this.” Debra leaned over and . . . Gina’s panties dangled off the edge of her pen. They’d been on the floor, right at the woman’s sensibly clad feet. “Oops,” Gina said. Max could tell that she was mortified, but only because he knew her so well. She forced an even sunnier smile, and attempted to explain. “It was just . . . he was in the hospital for so long and . . .” “And men have needs,” Debra droned, clearly unmoved. “Believe me, I’ve heard it all before.” “No, actually,” Gina said, still trying to turn this into something they could all laugh about, “I have needs.” But it was obvious that this nurse hadn’t laughed since 1985. “Then maybe you should find someone your own age to play with. A professional hockey player just arrived. He’s in the east wing. Second floor.” She lowered her voice conspiratorially. “Lots of money. Just your type, I’m sure.” “Excuse me?” Gina wasn’t going to let one go past. She may not have been wearing any panties, but her Long Island attitude now waved around her like a superhero’s cape. She even assumed the battle position, hands on her hips.

I heard the fear in the first music I ever knew, the music that pumped from boom boxes full of grand boast and bluster. The boys who stood out on Garrison and Liberty up on Park Heights loved this music because it told them, against all evidence and odds, that they were masters of their own lives, their own streets, and their own bodies. I saw it in the girls, in their loud laughter, in their gilded bamboo earrings that announced their names thrice over. And I saw it in their brutal language and hard gaze, how they would cut you with their eyes and destroy you with their words for the sin of playing too much. “Keep my name out your mouth,” they would say. I would watch them after school, how they squared off like boxers, vaselined up, earrings off, Reeboks on, and leaped at each other. I felt the fear in the visits to my Nana’s home in Philadelphia. You never knew her. I barely knew her, but what I remember is her hard manner, her rough voice. And I knew that my father’s father was dead and that my uncle Oscar was dead and that my uncle David was dead and that each of these instances was unnatural. And I saw it in my own father, who loves you, who counsels you, who slipped me money to care for you. My father was so very afraid. I felt it in the sting of his black leather belt, which he applied with more anxiety than anger, my father who beat me as if someone might steal me away, because that is exactly what was happening all around us. Everyone had lost a child, somehow, to the streets, to jail, to drugs, to guns. It was said that these lost girls were sweet as honey and would not hurt a fly. It was said that these lost boys had just received a GED and had begun to turn their lives around. And now they were gone, and their legacy was a great fear. Have they told you this story? When your grandmother was sixteen years old a young man knocked on her door. The young man was your Nana Jo’s boyfriend. No one else was home. Ma allowed this young man to sit and wait until your Nana Jo returned. But your great-grandmother got there first. She asked the young man to leave. Then she beat your grandmother terrifically, one last time, so that she might remember how easily she could lose her body. Ma never forgot. I remember her clutching my small hand tightly as we crossed the street. She would tell me that if I ever let go and were killed by an onrushing car, she would beat me back to life. When I was six, Ma and Dad took me to a local park. I slipped from their gaze and found a playground. Your grandparents spent anxious minutes looking for me. When they found me, Dad did what every parent I knew would have done—he reached for his belt. I remember watching him in a kind of daze, awed at the distance between punishment and offense. Later, I would hear it in Dad’s voice—“Either I can beat him, or the police.” Maybe that saved me. Maybe it didn’t. All I know is, the violence rose from the fear like smoke from a fire, and I cannot say whether that violence, even administered in fear and love, sounded the alarm or choked us at the exit. What I know is that fathers who slammed their teenage boys for sass would then release them to streets where their boys employed, and were subject to, the same justice. And I knew mothers who belted their girls, but the belt could not save these girls from drug dealers twice their age. We, the children, employed our darkest humor to cope. We stood in the alley where we shot basketballs through hollowed crates and cracked jokes on the boy whose mother wore him out with a beating in front of his entire fifth-grade class. We sat on the number five bus, headed downtown, laughing at some girl whose mother was known to reach for anything—cable wires, extension cords, pots, pans. We were laughing, but I know that we were afraid of those who loved us most. Our parents resorted to the lash the way flagellants in the plague years resorted to the scourge.

If Nixon set out to be the man who redefined the Republican political center in the post–New Deal, post–Fair Deal age, he did not, nor did any other young Republican politician, dare campaign by suggesting a return to the America that had existed before the New Deal. The phrase “creeping socialism” was about as close as they got to attacking the New Deal on its domestic reforms. Rather, the catchphrases were about a need to return to Americanism. It was better to attack Communism and speak of domestic treason than it was to be specific about reversing the economic redistribution of the New Deal. In fact, Nixon’s essential response to all issues was to raise the specter of Communism: “The commies,” Nixon told the Chicago Tribune’s Seymour Korman during his harsh 1950 senatorial campaign against Helen Gahagan Douglas, “don’t like it when I smash into Truman for his attempted cover-up of the Hiss case ... but the more the commies yell, the surer I am that I’m waging an honest American campaign.” He was, he liked to say, the number one target of the Communists in America. In those early campaigns, he was, it seemed, a man who needed an enemy and who seemed almost to feel that he functioned best when the world was against him. Such men, almost surely, eventually do get the enemies they so desperately want. If the leaders of a nation as powerful as the United States needed, above all, personal confidence—Oliver Wendell Holmes once said of the young Franklin Roosevelt that he had a third-rate intellect but a first-rate temperament—Nixon was ill-prepared for his long journey in American politics. Emotional strength and self-confidence were missing from him. Everything with Nixon was personal. When others disagreed with him, it was as if they wanted to strip away his hard-won veneer of success and reduce him to the unhappy boy he had once been. In political terms that had bitter consequences: He would lash out at others in attacks that seemed to go far beyond the acceptable norms of partisanship; if others struck back at him, he saw himself as a victim. Just beneath the surface of this modern young politician was a man who, in Bob Taft’s phrase, seemed “to radiate tension and conflict.” He was filled with the resentments of class one would have expected in a New Deal Democrat.

Every bit of evidence would suggest that the will to be moving is as old as mankind. Take the people in the Old Testament. They were always on the move. First, it's Adam and Eve moving out of Eden. Then it's Cain condemned to be a restless wanderer, Noah drifting on the waters of the Flood, and Moses leading the Israelites out of Egypt toward the Promised Land. Some of these figures were out of the Lord's favor and some of them were in it, but all of them were on the move. And as far as the New Testament goes, Our Lord Jesus Christ was what they call a peripatetic--someone who's always going from place to place--whether on foot, on the back of a donkey, or on the wings of angels. But the proof of the will to move is hardly limited to the pages of the Good Book. Any child of ten can tell you that getting-up-and-going is topic number one in the record of man's endeavors. Take that big red book that Billy is always lugging around. It's got twenty-six stories in it that have come down through the ages and almost every one of them is about some man going somewhere. Napoleon heading off on one of his conquests, or King Arthur in search of the Holy Grail. Some of the men in the book are figures from history and some from fancy, but whether real or imagined, almost every one of them is on his way to someplace different from where he started. So, if the will to move is as old as mankind and every child can tell you so, what happens to a man like my father? What switch is flicked in the hallway of his mind that takes the God-given will for motion and transforms it into the will for staying put? It isn't due to a loss of vigor. For the transformation doesn't come when men like my father are growing old and infirm. It comes when they are hale, hearty, and at the peak of their vitality. If you asked them what brought about the change, they will cloak it in the language of virtue. They will tell you that the American Dream is to settle down, raise a family, and make an honest living. They'll speak with pride of their ties to the community through the church and the Rotary and the chamber of commerce, and all other manner of stay-puttery. But maybe, I was thinking as I was driving over the Hudson River, just maybe the will to stay put stems not from a man's virtues but from his vices. After all, aren't gluttony, sloth, and greed all about staying put? Don't they amount to sitting deep in a chair where you can eat more, idle more, and want more? In a way, pride and envy are about staying put too. For just as pride is founded on what you've built up around you, envy is founded on what your neighbor has built across the street. A man's home may be his castle, but the moat, it seems to me, is just as good at keeping people in as it is at keeping people out.

So his armorbearer said to [Jonathan], “Do all that is in your heart. Go then; here I am with you, according to your heart.” 1 SAMUEL 14:7 Five simple monosyllables—“here I am with you”—but they helped make the difference between success and failure. Jonathan had already won a battle, for which his father, King Saul, took the credit (1 Sam. 13:1–4), but he didn’t care who got the credit so long as God received the glory and Israel was protected. As God’s people, we have always been in conflict with the enemies of the Lord and we have always been outnumbered. There were three kinds of Israelites on the battlefield that day, just as there are three kinds of “Christian soldiers” in the church today. There are those who do nothing. King Saul was sitting under a tree, surrounded by six hundred soldiers, wondering what to do next. Leaders are supposed to use their offices and not just fill them (1 Tim. 3:13). God had given Saul position and authority but he seemed to have no vision, power, or strategy. He was watching things happen instead of making things happen, and spectators don’t make much progress in life. Along with Saul and his small army were a number of Israelites who had fled the battlefield and hidden themselves, and some had even surrendered to the enemy! When Jonathan and his armorbearer started defeating the Philistines and the Lord shook the enemy camp, these quitters came out into the open and joined in the battle. Do you know any Christians like that? Are you one of them? There are those who fear nothing. Jonathan had already won a battle against the Philistines and was a man of faith who was certain that the God of Israel would give his people victory. Perhaps he was leaning on God’s promises in Leviticus 26:7–8, “You will chase your enemies, and they shall fall by the sword before you. Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight.” He assured his armorbearer that “nothing restrains the LORD from saving by many or by few” (1 Sam. 14:6). Jonathan expected God to give him a sign that his strategy was right, and God did just that (vv. 9–14). God also caused an earthquake in the enemy camp that made the Philistines panic, and they began to attack each other; and the enemy army began to melt away (v. 16). There are those who hold back nothing. Jonathan’s armorbearer is mentioned nine times in this narrative but his name is never revealed. Like many people in Scripture, he did his job well but must remain anonymous until he is rewarded in heaven. Think of the lad who gave his lunch to Jesus and he fed five thousand people (John 6:8–11), or the Jewish girl who sent Naaman to Elisha to be healed of his leprosy (2 Kings 5:1–4), or Paul’s nephew whose fast action saved Paul’s life (Acts 23:16–22). The armorbearer encouraged Jonathan and promised to stand by him. All leaders, no matter how successful, need others at their side who can help expedite their plans. Aaron and Hur held up Moses’s hands as he prayed for Joshua and the Jewish army in battle (Exod. 17:8–16), and Jesus asked Peter, James, and John to watch with him as he prayed in the garden (Matt. 26:36–46). Blessed are those leaders who have dependable associates whose hearts are one with theirs and who hold back nothing but devotedly say, “I am with you.” Jesus says that to us and he will help us to say it to others. I am with you always, even to the end of the age. Matthew 28:20

Wherever you go, Provincetown will always take you back, at whatever age and in whatever condition. Because time moves somewhat differently there, it is possible to return after ten years or more and run into an acquaintance, on Commercial or at the A&P, who will ask mildly, as if he’d seen you the day before yesterday, what you’ve been doing with yourself. The streets of Provincetown are not in any way threatening, at least not to those with an appetite for the full range of human passions. If you grow deaf and blind and lame in Provincetown, some younger person with a civic conscience will wheel you wherever you need to go; if you die there, the marshes and dunes are ready to receive your ashes. While you’re alive and healthy, for as long as it lasts, the golden hands of the clock tower at Town Hall will note each hour with an electric bell as we below, on our purchase of land, buy or sell, paint or write or fish for bass, or trade gossip on the post office steps. The old bayfront houses will go on dreaming, at least until the emptiness between their boards proves more durable than the boards themselves. The sands will continue their slow devouring of the forests that were the Pilgrims’ first sight of North America, where man, as Fitzgerald put it, “must have held his breath in the presence of this continent, compelled into an aesthetic contemplation he neither understood nor desired, face to face for the last time in history with something commensurate to his capacity for wonder.” The ghost of Dorothy Bradford will walk the ocean floor off Herring Cove, draped in seaweed, surrounded by the fleeting silver lights of fish, and the ghost of Guglielmo Marconi will tap out his messages to those even longer dead than he. The whales will breach and loll in their offshore world, dive deep into black canyons, and swim south when the time comes. Herons will browse the tidal pools; crabs with blue claws tipped in scarlet will scramble sideways over their own shadows. At sunset the dunes will take on their pink-orange light, and just after sunset the boats will go luminous in the harbor. Ashes of the dead, bits of their bones, will mingle with the sand in the salt marsh, and wind and water will further disperse the scraps of wood, shell, and rope I’ve used for Billy’s various memorials. After dark the raccoons and opossums will start on their rounds; the skunks will rouse from their burrows and head into town. In summer music will rise up. The old man with the portable organ will play for passing change in front of the public library. People in finery will sing the anthems of vanished goddesses; people who are still trying to live by fishing will pump quarters into jukeboxes that play the songs of their high school days. As night progresses, people in diminishing numbers will wander the streets (where whaling captains and their wives once promenaded, where O’Neill strode in drunken furies, where Radio Girl—who knows where she is now?—announced the news), hoping for surprises or just hoping for what the night can be counted on to provide, always, in any weather: the smell of water and its sound; the little houses standing square against immensities of ocean and sky; and the shapes of gulls gliding overhead, white as bone china, searching from their high silence for whatever they might be able to eat down there among the dunes and marshes, the black rooftops, the little lights tossing on the water as the tides move out or in.

What I have been doing lately from my WIP "In Hiding" is available on my website. *Strong language warning* Wayne sat in the hygienic emergency room trying to ignore the bitch of a headache that began radiating at the back of his skull. His worn jeans, a blood-stained t-shirt, and his makeshift bandage sat on a nearby chair. The hysteria created by his appearance in the small hospital ward had died down. A local cop greeted him as soon as he was escorted to the examination room. The conversation was brief, once he revealed he was a bail enforcer the topic changed from investigation to shooting the bull. The experienced officer shook his hand before leaving then joked he hoped this would be their only encounter. The ER doc was a woman about his age. Already the years of long hours, rotating shifts and the rarity of a personal life showed on her face. Her eyelids were pink-rimmed, her complexion sallow; all were earmarks of the effect of long-term exhaustion. Wayne knew it all too well as he rubbed his knuckle against his own grainy eyes. Despite this, she attended to him with an upbeat demeanor and even slid in some ribbing at his expense. He was defenseless, once the adrenaline dropped off Wayne felt drained. He accepted her volleys without a response. All he mustered was a smile and occasional nod as she stitched him up. Across the room, his cell toned, after the brief display of the number a woman’s image filled the screen. Under his breath, he mumbled, “Shit.” He intends for his exclamation to remain ignored, having caught it the doctor glanced his direction with a smile. Without invitation, she retrieved his phone handing it to him without comment. Wayne noted the raised eyebrow she failed to hide. The phone toned again as he glanced at the flat image on the device. The woman’s likeness was smiling brightly, her blue eyes dancing. Just looking at her eased the pain in his head. He swiped the screen and connected the call as the doctor finished taping his injury. Using his free uninjured arm, he held the phone away from him slightly, utilizing the speaker option. “Hey Baby.” “What the hell, Wayne!” Her voice filled the small area, in his peripheral vision he saw the doc smirk. Turning his head, he addressed the caller. “Babe, I was getting ready to call.” The excuse sounded lame, even to him. “Why the hell do I have to hear about this secondhand?” Wayne placed the phone to his chest, loudly he exclaimed; “F***!” The ER doc touched his arm, “I will give you privacy.” Wayne gave her a grateful nod. With a snatch, she grabbed the corner of the thin curtain suspended from the ceiling and pulled it close. Alone again, he refocused on the call. The woman on the other end had continued in her tirade without him. When he rejoined the call mid-rant, she was issuing him a heartfelt ass-chewing. “...bullshit Wayne that I have to hear about this from my cousin. We’ve talked about this!” “Honey...” She interrupts him before he can explain himself. “So what the hell happened?” Wisely he waited for silence to indicate it was his turn to speak. “Lou, Honey first I am sorry. You know I never meant to upset you. I am alright; it is just a flesh wound.” As he speaks, a sharp pain radiates across his side. Gritting his teeth, Wayne vows to continue without having the radiating pain affect his voice. “I didn’t want you to worry Honey; you know calling Cooper first is just business.” Silence. The woman miles away grits her teeth as she angrily brushes away her tears. Seated at the simple dining table, she takes a napkin from the center and dabs at her eyes. Mentally she reminds herself of her promise that she was done crying over this man. She takes an unsteady breath as she returns her attention to the call. “Lou, you still there?” There is something in his voice, the tender desperation he allows only her to see. Furrowing her brow she closes her eyes, an errant tear coursed down her cheek.