Agency Life Quotes

You can go through life and make new friends every year - every month practically - but there was never any substitute for those friendships of childhood that survive into adult years. Those are the ones in which we are bound to one another with hoops of steel.

The telling of a story, like virtually everything in this life, was always made all the easier by a cup of tea.

We all know that it is women who make the decisions, but we have to let men think that the decisions are theirs. It is an act of kindness on the part of women.

He was sure people detested accountants; they were boring. In fact, he had put down his profession as an airline pilot on the form he had filled in for a dating agency. As an airline pilot you could be away just the right amount of time, when you needed a break from your love life, without facing awkward questions from her when you got back.

A life without stories would be no life at all. And stories bound us, did they not, one to another, the living to the dead, people to animals, people to the land?

It was time to take the pumpkin out of the pot and eat it. In the final analysis, that was what solved these big problems of life. You could think and think and get nowhere, but you still had to eat your pumpkin. That brought you down to earth. That gave you a reason for going on. Pumpkin.

Intentional living is the art of making our own choices before others' choices make us.

He had always been so careful, never revealed his true identity. But somehow, they’d fingered him, and his life had changed forever—for the worst. He couldn’t help but think that some­one in the Central Intelligence Agency had turned on him. One of his own.

If you love others, life will of necessity be tragic, beautiful, but tragic.

So the small things came into their own: small acts of helping others, if one could; small ways of making one's own life better: acts of love, acts of tea, acts of laughter. Clever people might laugh at such simplicity, but, she asked herself, what was their own solution?

Whenever I'd been sad or upset before, the relevant people in my life would simply call my social worker and I'd be moved somewhere else. Raymond hadn't phoned anyone or asked an outside agency to intervene. He'd elected to look after me himself. I'd been pondering this, and concluded that there must be some people for whom difficult behavior wasn't a reason to end their relationship with you. If they liked you -- and, I remembered, Raymond and I had agreed that we were pals now -- then, it seemed, they were prepared to maintain contact, even if you were sad, or upset, or behaving in very challenging ways. This was something of a revelation.

Mma Ramotswe sighed. 'We are all tempted, Mma. We are all tempted when it comes to cake.' That is true,' said Mma Potokwane sadly. 'There are many temptations in this life, but cake is probably one of the biggest of them.

I am so tired - so tired of being of being whirled on through all these phases of my life, in which nothing abides by me, no creature, no place; it is like the circle in which the victims of earthly passion eddy continually.

Simply giving employees a sense of agency- a feeling that they are in control, that they have genuine decision-making authority - can radically increase how much energy and focus they bring to their jobs.

Dirk was, for one of the few times in a life of exuberantly prolific loquacity, wordless.

The seat received him in a loose and distant kind of way, like an aunt who disapproves of the last fifteen years of your life and will therefore furnish you with a basic sherry, but refuses to catch your eye.

I don’t want to be anyone’s arm candy or trophy,” Simone said. “Women can be more than that.

The previously unloved may find it hard to believe that they are now loved; that is such a miracle, they feel; such a miracle.

We find what we are looking for in life, her father had once said to her, which was true—if you look for happiness, you will see it; if you look for distrust and envy and hatred—all those things—you will find those too.

In my world, you don’t get to call yourself “pro-life” and be against common-sense gun control — like banning public access to the kind of semiautomatic assault rifle, designed for warfare, that was used recently in a Colorado theater. You don’t get to call yourself “pro-life” and want to shut down the Environmental Protection Agency, which ensures clean air and clean water, prevents childhood asthma, preserves biodiversity and combats climate change that could disrupt every life on the planet. You don’t get to call yourself “pro-life” and oppose programs like Head Start that provide basic education, health and nutrition for the most disadvantaged children...The term “pro-life” should be a shorthand for respect for the sanctity of life. But I will not let that label apply to people for whom sanctity for life begins at conception and ends at birth. What about the rest of life? Respect for the sanctity of life, if you believe that it begins at conception, cannot end at birth.

Life outside of my profession? I didn’t have one. My profession was my life. It was better that way. - Rip, Anti-Nice Guy

Traditional Botswana men like ladies who are more traditionally shaped. You and I, Mma. We remind men of how things used to be in Botswana before these modern-shaped ladies started to get men all confused.

The life of the law has not been logic; it has been experience.

Only you know your circumstances, your energy level, the needs of your children, and the emotional demands of your other obligations. Be wise during intensive seasons of your life. Cherish your agency, and don’t give it away casually. Don’t compare yourself to others — nearly always this will make you despondent. Don’t accept somebody else’s interpretation of how you should be spending your time. Make the best decision you can and then evaluate it to see how it works.

In the things that really matter--our covenants, the commandments, and following the prophet--we need to be completely united. In the non-essentials, we have our agency to handle things as we see fit. But, in all things, regardless of whether we make the same choices or not, we are to treat each other with dignity and respect, both of which are evidences of charity in our hearts and lives.

Every decision you make in life will stem from one of two options: love or fear. Choose love.

Some decisions in life naturally lead to an unhappy ending, leaving you sinking by degrees in a lake of quicksand.  And, unless someone reaches to pull you out, chances are you will drown in the consequences.

Be very careful of what you allow to infiltrate your consciousness and subconsciousness. When you watch too much television, you'll start to feel inferior from all the commercials hard selling the idea that you're not complete unless you buy their product [...] The ad agencies appeal to your fear of not being wanted or loved. It's the same with the local news. They get you to stay tuned with a constant stream of fear tactics [...] It's as if our culture is addicted to fear and the flat screen is our drug dealer. Don't allow that crap into your head!

In any situation, we can use our agency to define our purpose and seek meaning.

A startup is the largest endeavor over which you can have definite mastery. You can have agency not just over your own life, but over a small and important part of the world. It begins by rejecting the unjust tyranny of Chance. You are not a lottery ticket.

At every moment, we have the agency to do something different. Moving forward, by both choice and necessity, we must integrate increasingly imaginative activities.

Metamodernism lies between modernism and postmodernism while exerting an enthusiastic irony, a hopeful melancholy, a knowledgeable naiveté, an apathetic empathy, a plural unity, and an ambiguous purity.

Just because some man pays you some attention doesn't mean you're somehow obliged to devote your life to him. You're worth MORE than that.

The best agencies understood the importance of routines. The worst agencies were headed by people who never thought about it, and then wondered why no one followed their orders.

Why is it when I’m the one shot, I’m a baby, but when it’s you, it’s a matter of life and death and national security? (Joe) Because I’m cuter in a short skirt. (Tee)

Always craft a story from real life encounters. It is more believable and you are able to tell it with some emotion.

I live in what are known as hopes. I hope for fascinating and remunerative cases, my secretary hopes that I will pay her, her landlord hopes that she will produce some rent, the Electricity Board hopes that he will settle their bill, and so on. I find it a wonderfully optimistic way of life.

Once, she had been her parents' daughter. Then great, unlucky Ias's wife. Her children's mother. At the last, her mother's keeper. Well, I am none of these things now. Who am I, when I am not surrounded by the walls of my life?

That dead-eyed anhedonia is but a remora on the ventral flank of the true predator, the Great White Shark of pain. Authorities term this condition clinical depression or involutional depression or unipolar dysphoria. Instead of just an incapacity for feeling, a deadening of soul, the predator-grade depression Kate Gompert always feels as she Withdraws from secret marijuana is itself a feeling. It goes by many names — anguish, despair, torment, or q.v. Burton's melancholia or Yevtuschenko's more authoritative psychotic depression — but Kate Gompert, down in the trenches with the thing itself, knows it simply as It. It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self's most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency — sitting or standing, doing or resting, speaking or keeping silent, living or dying — are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one. The authoritative term psychotic depression makes Kate Gompert feel especially lonely. Specifically the psychotic part. Think of it this way. Two people are screaming in pain. One of them is being tortured with electric current. The other is not. The screamer who's being tortured with electric current is not psychotic: her screams are circumstantially appropriate. The screaming person who's not being tortured, however, is psychotic, since the outside parties making the diagnoses can see no electrodes or measurable amperage. One of the least pleasant things about being psychotically depressed on a ward full of psychotically depressed patients is coming to see that none of them is really psychotic, that their screams are entirely appropriate to certain circumstances part of whose special charm is that they are undetectable by any outside party. Thus the loneliness: it's a closed circuit: the current is both applied and received from within.

You simply could not help everybody; but you could at least help those who came into your life.

I think that the measure of whether a life has been a good one is how much love there has been in that life--love both given and received.

Careful who you stake your life – and national security – on. Women have exploited men for centuries. Arrogance is our biggest weakness. Well, that and our cock. (Gotthard)

To Aristotle or to Plato the State is, above all, a large and powerful educative agency which gives the individual increased opportunities of self-development and greater capacities for the enjoyment of life.

Life isn’t always kind. It isn’t gentle and loving or sympathetic to the pains and sorrows of humanity. I, however, as an individual in control of my own actions, can be kind and loving, gentle and sympathetic to those around me, and in the process improve what life is for everyone.

I found myself taking more risks, because failure had a second life — it could spin a yarn. There was an agency in the retelling, in the self-deprecation and of course self-mythologizing. Memoir is how you groom yourself. Memoir is drag.

IF you want to be a winner than follow one simple rule and feed it in your mind. Take each task and work as " Do it yourself project.

When the conservative looks upon a democratic movement from below, this (and the exercise of agency) is what he sees: a terrible disturbance in the private life of power.

People’s lives are delicate; you cannot interfere with them without running the risk of changing them profoundly. A chance remark, a careless involvement, may make the difference between a life of happiness and one of sorrow

It struck me that in every family, culture, or religion, ideas of right and wrong are the hot cattle prods, the barking sheepdogs that keep the masses in the herd. They are the bars that keep us caged. I decided that if I kept doing the "right" thing, I would spend my life following someone else's directions instead of my own. I didn't want to live my life without living my life. I wanted to make my own decision as a free woman, from my soul, not my training. But the problem was, I didn't know how.

Corporations [gained] direct access to what we may think of as our humanity, emotions, and agency but, in this context, are really just buttons.

Baby, you have no idea how much I love you or what I’m willing to do to keep you. I want you in my life more than anyone or anything else. Marry me. (Hunter)

Cherish your existence, for memories become legacies and life can change in an instant.

(Mma Ramotswe thinking about what her father taught her…) “Having the right approach to life was a great gift in this life….Do not complain about your life. Do not blame others for things that you have brought upon yourself. Be content with who you are and where you are, and do whatever you can do to bring to others such contentment, and joy, and understanding that you have managed to find yourself…You can do that in the company of an old friend—you can close your eyes and think of the land that gave you life and breath, and of all the reasons why you are glad that you are there, with the people you know, with the people you love.

We were never promised precision in this life... With the gift of agency to mankind, life cannot possibly present a perfectly tidy picture. The ambiguities of circumstances are partly, if not largely, the cumulative result of our varied use of our moral agency, but also of the structure of life itself.

Those bastards at the casting agency said I couldn't play Edward Cullen. Well, I'm going to show them. I'm making my own movie. And I'm going to star in it.' 'You're remaking Twilight?' 'Yes.

There are two influences ever present in the world. One is constructive and elevating and comes from our Heavenly Father; the other is destructive and debasing and comes from Lucifer. We have our agency and make our own choice in life subject to these unseen powers. There is a division line well defined that separates the Lord's territory from Lucifer's. If we live on the Lord's side of the line Lucifer cannot come there to influence us, but if we cross the line into his territory we are in his power. By keeping the commandments of the Lord we are safe on His side of the line, but if we disobey His teachings we voluntarily cross into the zone of temptation and invite the destruction that is ever present there. Knowing this, how anxious we should always be to live on the Lord's side of the line.

Look, there’s nothing I’m ever going to tell you about me that’s the truth. The more you know about me, the shorter your life span is going to be. All you need to know is that I don’t miss. In fact, you don’t even need to know exactly how good I really am, because if you ever find out, you’re going to be dead. (Steele)

My golden rule has always been to look on the bright side, no matter what. With all the complications in my life, I had to. Because if you can find three good things in any given situation, no matter how dire, I guarantee you'll forget the rotten stuff.

These people were content with their environment, and felt no particular objection to an impersonal steel and concrete landscape, no qualms about the invasion of their privacy by government agencies and organizations, and if anything welcoming these intrusions, using them for their own purposes. These people were the first to master a new kind of 20th century life. They thrived on the rapid turnover of acquaintances, the lack of involvement with others, and the total self-sufficiency of lives which, needing nothing, were never disappointed. Alternatively, their real needs might emerge later.

Liberty is to faction what air is to fire, an aliment without which it instantly expires. But it could not be less folly to abolish liberty, which is essential to political life, because it nourishes faction, than it would be to wish the annihilation of air, which is essential to animal life, because it imparts to fire its destructive agency.

It was easy to make a difference to other people’s lives, so easy to change the little room in which people lived their life.

You have self-respect. You have friends. You have satisfaction every day, of a job well done. You have agency over your own life. These are not small things.

Your tactics are self-centered. You have forgotten that you are not the only player on the board, that inherent talent speaks for no more than experience, and that others around you seek to expand their authority and constrain yours.

The child brings with him into the world, not character, but disposition. He has tendencies which may need only to be strengthened, or, again, to be diverted or even repressed. His character — the efflorescence of the man wherein the fruit of his life is a-preparing — is original disposition, modified, directed, expanded by education; by circumstances; later, by self-control and self-culture; above all, by the supreme agency of the Holy Ghost, even where that agency is little suspected, and as little solicited.

I don't want to be told that it's the people with power over us who are guilty, that we're innocent slaves, that we're not guilty because we're not free. I am free! I'm building a Vernichtungslager; I have to answer to the people who'll be gassed here. I can say "No". There's nothing can stop me—as long as I can find the strength to face my destruction.

One major irony here is that law, which always lags behind technological innovation by at least a generation, gives substantially more protections to a communication’s content than to its metadata—and yet intelligence agencies are far more interested in the metadata—the activity records that allow them both the “big picture” ability to analyze data at scale, and the “little picture” ability to make perfect maps, chronologies, and associative synopses of an individual person’s life, from which they presume to extrapolate predictions of behavior.

1. Bangladesh.... In 1971 ... Kissinger overrode all advice in order to support the Pakistani generals in both their civilian massacre policy in East Bengal and their armed attack on India from West Pakistan.... This led to a moral and political catastrophe the effects of which are still sorely felt. Kissinger’s undisclosed reason for the ‘tilt’ was the supposed but never materialised ‘brokerage’ offered by the dictator Yahya Khan in the course of secret diplomacy between Nixon and China.... Of the new state of Bangladesh, Kissinger remarked coldly that it was ‘a basket case’ before turning his unsolicited expertise elsewhere. 2. Chile.... Kissinger had direct personal knowledge of the CIA’s plan to kidnap and murder General René Schneider, the head of the Chilean Armed Forces ... who refused to countenance military intervention in politics. In his hatred for the Allende Government, Kissinger even outdid Richard Helms ... who warned him that a coup in such a stable democracy would be hard to procure. The murder of Schneider nonetheless went ahead, at Kissinger’s urging and with American financing, just between Allende’s election and his confirmation.... This was one of the relatively few times that Mr Kissinger (his success in getting people to call him ‘Doctor’ is greater than that of most PhDs) involved himself in the assassination of a single named individual rather than the slaughter of anonymous thousands. His jocular remark on this occasion—‘I don’t see why we have to let a country go Marxist just because its people are irresponsible’—suggests he may have been having the best of times.... 3. Cyprus.... Kissinger approved of the preparations by Greek Cypriot fascists for the murder of President Makarios, and sanctioned the coup which tried to extend the rule of the Athens junta (a favoured client of his) to the island. When despite great waste of life this coup failed in its objective, which was also Kissinger’s, of enforced partition, Kissinger promiscuously switched sides to support an even bloodier intervention by Turkey. Thomas Boyatt ... went to Kissinger in advance of the anti-Makarios putsch and warned him that it could lead to a civil war. ‘Spare me the civics lecture,’ replied Kissinger, who as you can readily see had an aphorism for all occasions. 4. Kurdistan. Having endorsed the covert policy of supporting a Kurdish revolt in northern Iraq between 1974 and 1975, with ‘deniable’ assistance also provided by Israel and the Shah of Iran, Kissinger made it plain to his subordinates that the Kurds were not to be allowed to win, but were to be employed for their nuisance value alone. They were not to be told that this was the case, but soon found out when the Shah and Saddam Hussein composed their differences, and American aid to Kurdistan was cut off. Hardened CIA hands went to Kissinger ... for an aid programme for the many thousands of Kurdish refugees who were thus abruptly created.... The apercu of the day was: ‘foreign policy should not he confused with missionary work.’ Saddam Hussein heartily concurred. 5. East Timor. The day after Kissinger left Djakarta in 1975, the Armed Forces of Indonesia employed American weapons to invade and subjugate the independent former Portuguese colony of East Timor. Isaacson gives a figure of 100,000 deaths resulting from the occupation, or one-seventh of the population, and there are good judges who put this estimate on the low side. Kissinger was furious when news of his own collusion was leaked, because as well as breaking international law the Indonesians were also violating an agreement with the United States.... Monroe Leigh ... pointed out this awkward latter fact. Kissinger snapped: ‘The Israelis when they go into Lebanon—when was the last time we protested that?’ A good question, even if it did not and does not lie especially well in his mouth. It goes on and on and on until one cannot eat enough to vomit enough.

Exercising will builds esteem from within through action on one's own behalf; it disproves the premise that only another person can provide it. The result, long in coming and always worth the effort, is the experience of authentic agency in your own life, a sense of self that cannot be destroyed because it is not dependent on anyone else.

Not every illness can be overcome. But many people allow illness to disfigure their lives more than it should. They cave in needlessly. They ignore and weaken whatever powers they have for standing erect. There is always a margin within which life can be lived with meaning and even with a certain measure of joy, despite illness.

The biggest and, outwardly, most trustful banker in history is God, the administrator delegated to eternity. And his credit institute is Paradise. Billions of faithfuls, for centuries, have invested in the hope of God, expecting redemption in eternal life. And since the celestial agency is going bankrupt, nothing is left of its capital, on which the hopes of six billion faithful consumers rely. Capitalism is a project of universal anthropology. Humans primarily are beings who desire. Not in an hedonistic, but in a materialistic sense: in the modern period, Westerners have looked for felicity through the possession of objects and the consumption of commodities.

Keep your voice down. And before you go all badass cop on me, I’m the one who saved your life outside. (Nathan) How do I know that? (Terri) Let’s use some logic. You stuck your head in here. Someone tried to use it for target practice, but I yanked you away before you ended up headless. If I was the shooter, you’d be dead now and we wouldn’t be having this conversation. (Nathan)

Hope is one of the three great Christian virtues because Christ Himself is the master of life and therefore the master of hope. We are free to choose because we were made free from the beginning, and He honors our agency and our right and ability to choose. The choice He offers is life, and life offers hope. Any other choice is a choice of spiritual death that will bring us into the power of the devil…Part of that hope in Christ is hope in the future, a future that includes resurrection and salvation and exaltation.

Pick a man, any man. That man there. See him. That man hatless. You know his opinion of the world. You can read it in his face, in his stance. Yet his complaint that a man’s life is no bargain masks the actual case with him. Which is that men will not do as he wishes them to. Have never done, never will do. That’s the way of things with him and his life is so balked about by difficulty and become so altered of its intended architecture that he is little more than a walking hovel hardly fit to house the human spirit at all. Can he say, such a man, that there is no malign thing set against him? That there is no power and no force and no cause? What manner of heretic could doubt agency and claimant alike? Can he believe that the wreckage of his existence is unentailed? No liens, no creditors? That gods of vengeance and of compassion alike lie sleeping in their crypt and whether our cries are for an accounting or for the destruction of the ledgers altogether they must evoke only the same silence and that it is this silence which will prevail?

But that can't work, can it?" Said Richard. "If we do that, then this won't have happened. Don't we generate all sorts of paradoxes?" Reg stirred himself from thought. "No worse than many that exist already," he said. "If the universe came to an end every time there was some uncertainty about what had happened in it, it would never have got beyond the first picosecond. And many of course don't. It's like a human body, you see. A few cuts and bruises here and there don't hurt it. Not even major surgery if its done properly. Paradoxes are just the scar tissue. Time and space heal themselves up around them and people simply remember a version of events which makes as much sense as they require it to make. That isn't to say if you get involved in a paradox a few things won't strike you as being very odd, but if you've got through life without that already happening to you, then I don't know which universe you've been living in, but it isn't this one

...turning someone into a bigot is the first step in turning him into a terrorist. You find someone vulnerable - someone who's lost his confidence, his income, his pride, his agency. Someone who feels humiliated by life. And then you isolate him. You fill him with fear and fury, and you see to it that he regards anybody who's different as a faceless target - a silhouette at a shooting range like Calverton - rather than a human being. But even people who`ve been raised on hate since birth, people whose minds have been warped and weaponized, can make a choice about who they want to be. And they can be extraordinary advocates for peace, precisely because they`ve seen the effects of violence, discrimination and disenfranchisement firsthand. People who have been victimized can understand more deeply than anyone how little the world needs more victims.

[...]perhaps the secret of leading a life in which you would not always be worrying about things, or complaining about them, was to accept that there were people who just saw things differently from you and always would. Once you understood that, then you could accept the people themselves as they were and not try to change them. What was even more important, perhaps, was that you could love those people who looked at things so differently, because you realised that they were not trying to make life hard for you by being what they were, but were simply doing their best. Then, when you started to love them, love would do the work that it always did and it would begin to transform them and then they would end up seeing things in the same way that you did.

The difficulty, of course, with standing up to women was that it appeared to make little difference. At the end of the day,a man was no match for a woman.... The only thing to do was to try to avoid situations where women might corner you. And that was difficult, because women had a way of ensuring that you were neatly boxed in, which was exactly what had happened to him. He should have been more careful. He should have been on his guard when she offered him cake. That was her technique, he now understood; just as Eve had used an apple to trap Adam, so [she] had used fruit cake. Fruit cake, apples; it made no difference really. Oh foolish, weak men!

The living cell is the most complex system of its size known to mankind. Its host of specialized molecules, many found nowhere else but within living material, are themselves already enormously complex. They execute a dance of exquisite fidelity, orchestrated with breathtaking precision. Vastly more elaborate than the most complicated ballet, the dance of life encompasses countless molecular performers in synergetic coordination. Yet this is a dance with no sign of a choreographer. No intelligent supervisor, no mystic force, no conscious controlling agency swings the molecules into place at the right time, chooses the appropriate players, closes the links, uncouples the partners, moves them on. The dance of life is spontaneous, self-sustaining, and self-creating.

And a young man with every reason to work—a wife-to-be to support and a baby on the way—carelessly tossing aside a good job with excellent health insurance. More troublingly, when it was all over, he thought something had been done to him. There is a lack of agency here—a feeling that you have little control over your life and a willingness to blame everyone but yourself. This is distinct from the larger economic landscape of modern America. It’s

Villains' backstories are all about opportunities and choices. Throughout, we are shown the various crossroads where they could have turned back and continued to live a life of good. We, the audience, are torn between wanting them to cross over to the dark side and hoping that maybe this time they won't. Characters with agency are more complex, which is why I love them so much. Villains do horrible things, and we still root for them in spite of that. We are drawn to people who make mistakes, like us. Very few of us are stalwart and true 100 percent of the time. Villains represent what we cannot and will not do in real life.

...if in the heat of the dispute he insists and asks, 'Am I not the master of throwing myself out of the window?' I shall answer him, no; that whilst he preserves his reason there is no probability that the desire of proving his free agency, will become a motive sufficiently powerful to make him sacrifice his life to the attempt: if, notwithstanding this, to prove he is a free agent, he should actually precipitate himself from the window, it would not be a sufficient warranty to conclude he acted freely, but rather that it was the violence of his temperament which spurred him on to this folly. Madness is a state, that depends upon the heat of the blood, not upon the will. A fanatic or a hero, braves death as necessarily as a more phlegmatic man or a coward flies from it.

The will has no overall purpose, aims at no highest good, and can never be satisfied. Although it is our essence, it strikes us as an alien agency within, striving for life and procreation blindly, mediated only secondarily by consciousness. Instinctive sexuality is at our core, interfering constantly with the life of the intellect. To be an individual expression of this will is to lead a life of continual desire, deficiency, and suffering. Pleasure or satisfaction exists only relative to a felt lack; it is negative, merely the cessation of an episode of striving or suffering, and has no value of itself. Nothing we can achieve by conscious act of will alters the will to life within us. There is no free will. Human actions, as part of the natural order, are determined [....] As individual parts of the empirical world we are ineluctably pushed through life by a force inside us which is not of our choosing, which gives rise to needs and desires we can never fully satisfy, and is without ultimate purpose. Schopenhauer concludes that it would have been better not to exist—and that the world itself is something whose existence we should deplore rather than celebrate.

There may not be any romance to mental illness but who needs romance when the preferable route is agency? The prevailing conversation around mental health issues is agency and the lack thereof on the part of the mentally ill. But what do you do if you’re a paid-up member of the mentally ill populace in question? Do you curl up into a ball and give up? No, you look for solutions. Ultimately, it’s about keeping despair at bay and sometimes simple things like running, taking up a hobby, doing charity work, painting or, in my case, writing can be a galvanizing part of the recovery process. Keeping the brain and the body active can give life a semblance of pleasure and hope. This is what writing has done for me. I took every traumatic element of my condition and channelled it into something useful.

What do you suppose it means?' he asked. ' "Do what you wish." That must mean I can do anything I feel like. Don't you think so? All at once Grograman's face looked alarmingly grave, and his eyes glowed. 'No,' he said in his deep rumbling voice. 'It means that you must do what you really and truly want. And nothing is more difficult.' ... 'It's your own deepest secret and you don't know it.' 'How can I find out?' 'By going the way of your wishes, fro one to another, from first to last. It will take you to what you really and truly want.' 'That doesn't sound so hard,' said Bastian. 'It is the most dangerous of all journeys.' 'Why? Bastian asked. 'I'm not afraid.' 'That isn't it,' Grograman rumbled. 'It requires the greatest honesty and vigilance, because there's no other journey on which it's so easy to lose yourself forever.' 'Do you mean because our wishes aren't always good?' Bastian asked. The lion lashed the sand he was lying on with his tail. His ears lay flat, he screwed up his nose, and his eyes flashed fire. Involuntarily Bastian ducked when Grograman's voice once again made the earth tremble: 'What do you know about wishes? How would you know what's good and what isn't?' In the days that followed Bastian thought a good deal about what the Many-Colored Death had said. There are some things, however, that we cannot fathom by thinking about them, but only by experience.

Mma Ramotswe found it difficult to imagine what it would be like to have no people. There were, she knew, those who had no others in this life, who had no uncles, or aunts, or distant cousins of any degree; people who were just themselves. Many white people were like that, for some unfathomable reason; they did not seem to want to have people and were happy to be just themselves. How lonely they must be -- like spacemen deep in space, floating in darkness, but without even that silver, unfurling cord that linked the astronauts to their little metal womb of oxygen and warmth. For a moment, she indulged the metaphor, and imagined the tiny white van in space, slowly spinning against a background of stars and she, Mma Ramotswe, of the No. 1 Ladies' Space Agency, floating weightless, head over heels, tied to the tiny white van with a thin washing line.

(This is how the iron law of bureaucracy installs itself at the heart of an institution. Most of the activities of any bureaucracy are devoted not to the organization’s ostensible goals, but to ensuring that the organization survives: because if they aren’t, the bureaucracy has a life expectancy measured in days before some idiot decision maker decides that if it’s no use to them they can make political hay by destroying it. It’s no consolation that some time later someone will realize that an organization was needed to carry out the original organization’s task, so a replacement is created: you still lost your job and the task went undone. The only sure way forward is to build an agency that looks to its own survival before it looks to its mission statement. Just another example of evolution in action.)

Small reason was there to doubt, then, that ever since that almost fatal encounter, Ahab had cherished a wild vindictiveness against the whale, all the more fell for that in his frantic morbidness he at last came to identify with him, not only all his bodily woes, but all his intellectual and spiritual exasperations. The White Whale swam before him as the monomaniac incarnation of all those malicious agencies which some deep men feel eating in them, till they are left living on with half a heart and a lung. All that most maddens and torments; all that stirs up the lees of things; all truth with malice in it; all that cracks the sinews and cakes the brain; all the subtle demonisms of life and thought; all evil, to crazy Ahab, were visibly personified, and made practically assailable in Moby Dick. He piled upon the whale's white hump the sum of all the general rage and hate felt by his whole race from Adam down; and then, as if his chest had been a mortar, he burst his hot heart's shell upon it.

For the foreseeable future, racial and ethnic inequality will be a feature of American life. This reality is not cause for despair. The idea that we may never reach a state of perfect racial equality—a perfect racial equilibrium—is not cause for alarm. What is concerning is the real possibility that we, as a society, will choose not to care. We will choose to be blind to injustice and the suffering of others. We will look the other way and deny our public agencies the resources, data, and tools they need to solve problems. We will refuse to celebrate what is beautiful about our distinct cultures and histories, even as we blend and evolve. That is cause for despair.

We hated not knowing something. We hated not knowing who was going to walk Spanish down the hall. How would our bills get paid? And where would we find new work? We knew the power of the credit card companies and the collection agencies and the consequences of bankruptcy. Those institutions were without appeal. They put your name into a system, and from that point forward, vital parts of the American dream were foreclosed upon. A backyard swimming pool. A long weekend in Vegas. A low-end BMW. These were not Jeffersonian ideals, perhaps, on par with life and liberty, but at this advanced stage, with the West won and the Cold War over, they, too, seemed among our inalienable rights.

On the wings of market-friendly feminism, the idea that personal advancement is a subversive form of political progress has been accepted as gospel. The trickiest thing about this idea is that it is incomplete and insufficient without being entirely wrong. The feminist scammer rarely sets out to scam anyone, and would argue, certainly, that she does not belong in this category. She just wants to be successful, to gain the agency that men claim so easily, to have the sort of life she wants. She should be able to have that, shouldn't she? The problem is that a feminism that prioritizes the individual will always, at its core, be at odds with a feminism that prioritizes the collective. The problem is that it is so easy today for a woman to seize upon an ideology she believes in and then exploit it, or deploy it in a way that actually runs counter to that ideology. That is in fact exactly what today's ecosystem of success encourages a woman to do.

Would you actually believe that you had committed your foolish acts in order to spare your son from committing them too? And could you in any way protect your son from Sansara? How could you? By means of teachings, prayer, admonition? My dear, have you entirely forgotten that story, that story containing so many lessons, that story about Siddhartha, a Brahman's son, which you once told me here on this very spot? Who has kept the Samana Siddhartha safe from Sansara, from sin, from greed, from foolishness? Were his father's religious devotion, his teachers warnings, his own knowledge, his own search able to keep him safe? Which father, which teacher had been able to protect him from living his life for himself, from soiling himself with life, from burdening himself with guilt, from drinking the bitter drink for himself, from finding his path for himself? Would you think, my dear, anybody might perhaps be spared from taking this path? That perhaps your little son would be spared, because you love him, because you would like to keep him from suffering and pain and disappointment? But even if you would die ten times for him, you would not be able to take the slightest part of his destiny upon yourself.

What kind of soldier are you that you’re going to just sit in a cell while the world is thrown into chaos? Do you not understand what could happen if those weapons fall into the wrong hands? How could you be so selfish? (Syd) I’m selfish? Look, Agent Westbrook, your daddy’s a Boston stockbroker. I’m a death broker. I’m sure you don’t lecture Daddy on finance, so don’t even try to lecture me on assassination politics. I know all about them. Some bureaucratic ass-wipe sitting in a pristine office that’s totally isolated from the rest of the world decides the son of King Oomp-Loomp is a threat. He then hands down orders to people like me to go off King Oomp-Loompa’s son. Like an idiot, I do what he says without question. I hunt my target down, using information that is mostly bullshit and unreliable, gathered by someone like you who assured me it was correct as the time. But hey, if it changes minute by minute, and God forbid we pass that along to you. So me and my spotter lie in the grass, sand, or snow for days on end, cramped and hungry, never able to move more than a millimeter an hour until I have that one perfect shot I’ve been waiting for days. I take it, and then we lie there like pieces of dirt until we can inch our way back to safety, where hopefully the helicopter team will remember that they were supposed to retrieve us. Have you any idea of the nerves it takes to do what I do? To lie there on the ground while other armed men search for you? Have them step on you and not be able to even breathe or wince because if you do, it’s not only your life, but the life of your spotter? Do you know what it’s like to have the brains of your best friend spayed into your face and not be able to render aid to him because you know he’s dead and if you do, you’ll be killed too? I have been into the bowels of hell and back, Miz Westbrook. I have stared down the devil and made him sweat. So don’t tell me I don’t take this seriously. (Steele)

The satyr, as the Dionysiac chorist, dwells in a reality sanctioned by myth and ritual. That tragedy should begin with him, that the Dionysiac wisdom of tragedy should speak through him, is as puzzling a phenomenon as, more generally, the origin of tragedy from the chorus. Perhaps we can gain a starting point for this inquiry by claiming that the satyr, that fictive nature sprite, stands to cultured man in the same relation as Dionysian music does to civilization. Richard Wagner has said of the latter that it is absorbed by music as lamplight by daylight. In the same manner, I believe, the cultured Greek felt himself absorbed into the satyr chorus, and in the next development of Greek tragedy state and society, in fact everything that separates man from man, gave way before an overwhelming sense of unity that led back into the heart of nature. This metaphysical solace (which, I wish to say at once, all true tragedy sends us away) that, despite every phenomenal change, life is at bottom indestructibly joyful and powerful, was expressed most concretely in the chorus of satyrs, nature beings who dwell behind all civilization and preserve their identity through every change of generations and historical movement. With this chorus the profound Greek, so uniquely susceptible to the subtlest and deepest suffering, who had penetrated the destructive agencies of both nature and history, solaced himself. Though he had been in danger of craving a Buddhistic denial of the will, he was saved through art, and through art life reclaimed him.

Why have you done all this for me?" She turned her head to look at him. "Tell me the truth." He shook his head slowly. "I don't think I could have been more terrified of the devil than I was of you," she said, "when it was happening and in my thoughts and nightmares afterward. And when you came home to Willoughby and I realized that the Duke of Ridgeway was you, I thought I would die from the horror of it." His face was expressionless. "I know," he said. "I was afraid of your hands more than anything," she said. "They are beautiful hands." He said nothing. "When did it all change?" she asked. She turned completely toward him and closed the distance between them. "You will not say the words yourself. But they are the same words as the ones on my lips, aren't they?" She watched him swallow. "For the rest of my life I will regret saying them," she said. "But I believe I would regret far more not saying them." "Fleur," he said, and reached out a staying hand. "I love you," she said. "No." "I love you." "It is just that we have spent a few days together," he said, "and talked a great deal and got to know each other. It is just that I have been able to help you a little and you are feeling grateful to me." "I love you," she said. "Fleur." She reached up to touch his scar. "I am glad I did not know you before this happened," she said. "I do not believe I would have been able to stand the pain." "Fleur," he said, taking her wrist in his hand. "Are you crying?" she said. She lifted both arms and wrapped them about his neck and laid her cheek against his shoulder. "Don't, my love. I did not mean to lay a burden on you. I don't mean to do so. I only want you to know that you are loved and always will be." "Fleur," he said, his voice husky from his tears, "I have nothing to offer you, my love. I have nothing to give you. My loyalty is given elsewhere. I didn't want this to happen. I don't want it to happen. You will meet someone else. When I am gone you will forget and you will be happy." She lifted her head and looked into his face. She wiped away one of his tears with one finger. "I am not asking anything in return," she said. "I just want to give you something, Adam. A free gift. My love. Not a burden, but a gift. To take with you when you go, even though we will never see each other again." He framed her face with his hands and gazed down into it. "I so very nearly did not recognize you," he said. "You were so wretchedly thin, Fleur, and pale. Your lips were dry and cracked, your hair dull and lifeless. But I did know you for all that. I think I would still be in London searching for you if you had not gone to that agency. But it's too late, love. Six years too late.

You make plans and decisions assuming randomness and chaos are for chumps. The illusion of control is a peculiar thing because it often leads to high self-esteem and a belief your destiny is yours for the making more than it really is. This over-optimistic view can translate into actual action, rolling with the punches and moving ahead no matter what. Often, this attitude helps lead to success. Eventually, though, most people get punched in the stomach by life. Sometimes, the gut-punch doesn’t come until after a long chain of wins, until you’ve accumulated enough power to do some serious damage. This is when wars go awry, stock markets crash, and political scandals spill out into the media. Power breeds certainty, and certainty has no clout against the unpredictable, whether you are playing poker or running a country. Psychologists point out these findings do not suggest you should throw up your hands and give up. Those who are not grounded in reality, oddly enough, often achieve a lot in life simply because they believe they can and try harder than others. If you focus too long on your lack of power, you can slip into a state of learned helplessness that will whirl you into a negative feedback loop of depression. Some control is necessary or else you give up altogether. Langer proved this when studying nursing homes where some patients were allowed to arrange their furniture and water plants—they lived longer than those who had had those tasks performed by others. Knowing about the illusion of control shouldn’t discourage you from attempting to carve a space for yourself out of whatever field you want to tackle. After all, doing nothing guarantees no results. But as you do so, remember most of the future is unforeseeable. Learn to coexist with chaos. Factor it into your plans. Accept that failure is always a possibility, even if you are one of the good guys; those who believe failure is not an option never plan for it. Some things are predictable and manageable, but the farther away in time an event occurs, the less power you have over it. The farther away from your body and the more people involved, the less agency you wield. Like a billion rolls of a trillion dice, the factors at play are too complex, too random to truly manage. You can no more predict the course of your life than you could the shape of a cloud. So seek to control the small things, the things that matter, and let them pile up into a heap of happiness. In the bigger picture, control is an illusion anyway.

Spirit, like flame, like freedom, like creativeness, is opposed to any social stagnation or any lifeless tradition. In terms of Kantian philosophy — terms which I consider erroneous and confusing — spirit appears as a thing in itself and objectification as a phenomenon. Another and truer definition would be, spirit is freedom and objectification is nature (not in the romantic sense). Objectification has two aspects: on the one hand it denotes the fallen, divided and servile world, in which the existential subjects, the personalities, are materialized. On the other it comprehends the agency of the personal subject, of spirit tending to reinforce ties and communications in this fallen world. Hence objectification is related to the problem of culture, and in this consists the whole complexity of the problem. In objectification there are no primal realities, but only symbols. The objective spirit is merely a symbolism of spirit. Spirit is realistic while cultural and social life are symbolical. In the object there is never any reality, but only the symbol of reality. The subject alone always has reality. Therefore in objectification and in its product, the objective spirit, there can be no sacred reality, but only its symbolism. In the objective history of the world nothing transpires but a conventional symbolism; the idea of sacredness is peculiar to the existential world, to existential subjects. The real depths of spirit are apprehensible only existentially in the personal experience of destiny, in its suffering, nostalgia, love, creation, freedom and death.

The charm of a city, now we come to it, is not unlike the charm of flowers. It partly depends on seeing time creep across it. Charm needs to be fleeting. Nothing could be less palatable than a museum-city propped up by prosthetic devices of concrete. Paris is not in danger of becoming a museum-city, thanks to the restlessness and greed of promoters. Yet their frenzy to demolish everything is less objectionable than their clumsy determination to raise housing projects that cannot function without the constant presence of an armed police force… All these banks, all these glass buildings, all these mirrored facades are the mark of a reflected image. You can no longer see what’s happening inside, you become afraid of the shadows. The city becomes abstract, reflecting only itself. People almost seem out of place in this landscape. Before the war, there were nooks and crannies everywhere. Now people are trying to eliminate shadows, straighten streets. You can’t even put up a shed without the personal authorization of the minister of culture. When I was growing up, my grandpa built a small house. Next door the youth club had some sheds, down the street the local painter stored his equipment under some stretched-out tarpaulin. Everybody added on. It was telescopic. A game. Life wasn’t so expensive — ordinary people would live and work in Paris. You’d see masons in blue overalls, painters in white ones, carpenters in corduroys. Nowadays, just look at Faubourg Sainte-Antoine — traditional craftsmen are being pushed out by advertising agencies and design galleries. Land is so expensive that only huge companies can build, and they have to build ‘huge’ in order to make it profitable. Cubes, squares, rectangles. Everything straight, everything even. Clutter has been outlawed. But a little disorder is a good thing. That’s where poetry lurks. We never needed promoters to provide us, in their generosity, with ‘leisure spaces.’ We invented our own. Today there’s no question of putting your own space together, the planning commission will shut it down. Spontaneity has been outlawed. People are afraid of life.

It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self’s most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency—sitting or standing, doing or resting, speaking or keeping silent, living or dying—are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, 282 a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one.

Because by definition they lack any such sense of mutuality or wholeness, our specializations subsist on conflict with one another. The rule is never to cooperate, but rather to follow one's own interest as far as possible. Checks and balances are all applied externally, by opposition, never by self-restraint. Labor, management, the military, the government, etc., never forbear until their excesses arouse enough opposition to force them to do so. The good of the whole of Creation, the world and all its creatures together, is never a consideration because it is never thought of; our culture now simply lacks the means for thinking of it. It is for this reason that none of our basic problems is ever solved. Indeed, it is for this reason that our basic problems are getting worse. The specialists are profiting too well from the symptoms, evidently, to be concerned about cures -- just as the myth of imminent cure (by some 'breakthrough' of science or technology) is so lucrative and all-justifying as to foreclose any possibility of an interest in prevention. The problems thus become the stock in trade of specialists. The so-called professions survive by endlessly "processing" and talking about problems that they have neither the will nor the competence to solve. The doctor who is interested in disease but not in health is clearly in the same category with the conservationist who invests in the destruction of what he otherwise intends to preserve. The both have the comfort of 'job security,' but at the cost of ultimate futility. ... This has become, to some extent at least, an argument against institutional solutions. Such solutions necessarily fail to solve the problems to which they are addressed because, by definition, the cannot consider the real causes. The only real, practical, hope-giving way to remedy the fragmentation that is the disease of the modern spirit is a small and humble way -- a way that a government or agency or organization or institution will never think of, though a person may think of it: one must begin in one's own life the private solutions that can only in turn become public solutions.

If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE.