Anything In Moderation Quotes

He’s kissing me like the world is rolling right off a cliff, like he’s trying to hang on and he’s decided to hold on to me, like he’s starving for life and love and he’s never known it could ever feel this good to be close to someone. Like it’s the first time he’s ever felt anything but hunger and he doesn’t know how to pace himself, doesn’t know how to eat in small bites, doesn’t know how to do anything anything anything in moderation.

No animal, according to the rules of animal-etiquette, is ever expected to do anything strenuous, or heroic, or even moderately active during the off-season of winter.

How difficult it is to reach anything approaching a moderate and relatively calm point of view in the midst of one's emotions.

There are those people who can eat one piece of chocolate, one piece of cake, drink one glass of wine. There are even people who smoke one or two cigarettes a week. And then there are people for whom one of anything is not even an option.

Too much faith is the worst ally. When you believe in something literally, through your faith you'll turn it into something absurd. One who is a genuine adherent, if you like, of some political outlook, never takes its sophistries seriously, but only its practical aims, which are concealed beneath these sophistries. Political rhetoric and sophistries do not exist, after all, in order that they be believed; rather, they have to serve as a common and agreed upon alibi. Foolish people who take them in earnest sooner or later discover inconsistencies in them, begin to protest, and finish finally and infamously as heretics and apostates. No, too much faith never brings anything good...

Could hell be described as too much of anything without a break? Are variety, moderation and balance instruments we use to keep us from boiling in any inferno of excess,' whether it be cheesecake or ravenous sex?

Remember that you must behave as at a banquet. Is anything brought round to you? Put out your hand, and take a moderate share. Does it pass you? Do not stop it. Is it not come yet? Do not yearn in desire towards it, but wait till it reaches you. So with regard to children , wife, office, riches; and you will some time or other be worthy to feast with the gods. And if you do not so much as take the things which are set before you, but are able even to forego them, then you will not only be worthy to feast with the gods, but to rule with them also. For, by thus doing, Diogenes and Heraclitus, and others like them, deservedly became divine, and were so recognized.

Humans want to conquer everyone they can, and buy everything they see. I think this is because humans have forgotten how to be happy. It's not their fault - it's not easy figuring out how to be happy in these days of anything-but-moderation.

The problem that religious moderation poses for all of us is that it does not permit anything very critical to be said about religious literalism.

I’d spend hours hunting for something—anything—that would render me moderately fuckable. And if not fuckable, something in which I could grieve over the fact of not being fuckable with unbaubled dignity. I

Behave in life as at a dinner party. Is anything brought around to you? Put out your hand and take your share with moderation. Does it pass by you? Do not stop it. Is it not yet come? Do not stretch your desire towards it, but wait till it reaches you. Do this with regard to children, to a spouse, to public post, to riches, and you will eventually be a worthy guest at the feast of life.

Remember that you must behave in life as at a dinner party. Is anything brought around to you? Put out your hand and take your share with moderation. Does it pass by you? Don’t stop it. Is it not yet come? Don’t stretch your desire towards it, but wait till it reaches you. Do this with regard to children, to a wife, to public posts, to riches, and you will eventually be a worthy partner of the feasts of the gods. And if you don’t even take the things which are set before you, but are able even to reject them, then you will not only be a partner at the feasts of the gods, but also of their empire.

But not everything is normal. After all, there's no indictation that religion exits here. Granted, I've only been at camp for a day, so maybe I just need to be patient. However, so far there have been no calls for prayer and no public sermons. I haven't seen anything that indicates which god — if any— these people believe in. The only signs of religion that I have seen are the few religious items that people wear on themselves. Other than that, it's as though God doesn't exist.

This didn't seem to have anything to do with Old Narnia, which was what Caspian really wanted to hear about, but getting up in the middle of the night is always interesting and he was moderately pleased.

Nothing in my view is more reprehensible than those habits of mind in the intellectual that induce avoidance, that characteristic turning away from a difficult and principled position, which you know to be the right one, but which you decide not to take. You do not want to appear too political; you are afraid of seeming controversial; you want to keep a reputation for being balanced, objective, moderate; your hope is to be asked back, to consult, to be on a board or prestigious committee, and so to remain within the responsible mainstream; someday you hope to get an honorary degree, a big prize, perhaps even an ambassadorship. For an intellectual these habits of mind are corrupting par excellence. If anything can denature, neutralize, and finally kill a passionate intellectual life it is the internalization of such habits. Personally I have encountered them in one of the toughest of all contemporary issues, Palestine, where fear of speaking out about one of the greatest injustices in modern history has hobbled, blinkered, muzzled many who know the truth and are in a position to serve it. For despite the abuse and vilification that any outspoken supporter of Palestinian rights and self-determination earns for him or herself, the truth deserves to be spoken, represented by an unafraid and compassionate intellectual.

I was obviously born to draw better than most people, just as the widow Berman and Paul Slazinger were obviously born to tell stories better than most people can. Other people are obviously born to sing and dance or explain the stars in the sky or do magic tricks or be great leaders or athletes, and so on. I think that could go back to the time when people had to live in small groups of relatives -- maybe fifty or a hundred people at the most. And evolution or God or whatever arranged things genetically to keep the little families going, to cheer them up, so that they could all have somebody to tell stories around the campfire at night, and somebody else to paint pictures on the walls of the caves, and somebody else who wasn't afraid of anything and so on. That's what I think. And of course a scheme like that doesn't make sense anymore, because simply moderate giftedness has been made worthless by the printing press and radio and television and satellites and all that. A moderately gifted person who would have been a community treasure a thousand years ago has to give up, has to go into some other line of work, since modern communications put him or her into daily competition with nothing but the world's champions. The entire planet can get along nicely now with maybe a dozen champion performers in each area of human giftedness. A moderately gifted person has to keep his or her gifts all bottled up until, in a manner of speaking, he or she gets drunk at a wedding and tapdances on the coffee table like Fred Astair or Ginger Rogers. We have a name for him or her. We call him or her an 'exhibitionist.' How do we reward such an exhibitionist? We say to him or her the next morning, 'Wow! Were you ever _drunk_ last night!

The mark of a moderate man is freedom from his own ideas. Tolerant like the sky, all-pervading like sunlight, firm like a mountain, supple like a tree in the wind, he has no destination in view and makes use of anything life happens to bring his way.

Not that she means anything by it, he knows. This is simply her lifelong habit of moderation at work, her need to tamp everything down to the routine, the modest, the tepid everyday. He understands the whole concept of boundaries, but there’s a point where this mania for normalizing turns toxic.

Listen: I don't have anything against autobiographies, so long as the writer has a penis that's twelve inches long when erect. So long as the writer is a woman who was once a whore and is moderately wealthy in her old age.

Could hell be described as too much of anything without a break? Are variety, moderation and balance instruments we use to keep us from boiling in any inferno of excess,' whether it be cheesecake or ravenous sex?

Theophilus Hopkins was a moderately famous man. You can look him up in the 1860 Britannica. There are three full columns about his corals and his corallines, his anemones and starfish. It does not have anything very useful about the man. It does not tell you what he was like. You can read it three times over and never guess that he had any particular attitude to Christmas pudding.

Joshua Joseph has no real hatred of modern technology - he just mistrusts the effortless, textureless surfaces, and the ease with which it trains you to do things in the way most convenient to the machine. Above all, he mistrusts duplication. A rare thing becomes a commonplace thing. A skill becomes a feature. The end is more important than the means. The child of the soul gives place to a product of the system....For anything really important, Joe prefers something with a history, an item which can name the hand which assembled it and will warm to the one that deploys it. A thing of life, rather than one of the many consumer items which humans use to make more clutter; strange parasitic devices with their own little ecosystems.

Stephen had been put to sleep in his usual room, far from children and noise, away in that corner of the house which looked down to the orchard and the bowling-green, and in spite of his long absence it was so familiar to him that when he woke at about three he made his way to the window almost as quickly as if dawn had already broken, opened it and walked out onto the balcony. The moon had set: there was barely a star to be seen. The still air was delightfully fresh with falling dew, and a late nightingale, in an indifferent voice, was uttering a routine jug-jug far down in Jack's plantations; closer at hand and more agreeable by far, nightjars churred in the orchard, two of them, or perhaps three, the sound rising and falling, intertwining so that the source could not be made out for sure. There were few birds that he preferred to nightjars, but it was not they that had brought him out of bed: he stood leaning on the balcony rail and presently Jack Aubrey, in a summer-house by the bowling-green, began again, playing very gently in the darkness, improvising wholly for himself, dreaming away on his violin with a mastery that Stephen had never heard equalled, though they had played together for years and years. Like many other sailors Jack Aubrey had long dreamed of lying in his warm bed all night long; yet although he could now do so with a clear conscience he often rose at unChristian hours, particularly if he were moved by strong emotion, and crept from his bedroom in a watch-coat, to walk about the house or into the stables or to pace the bowling-green. Sometimes he took his fiddle with him. He was in fact a better player than Stephen, and now that he was using his precious Guarnieri rather than a robust sea-going fiddle the difference was still more evident: but the Guarnieri did not account for the whole of it, nor anything like. Jack certainly concealed his excellence when they were playing together, keeping to Stephen's mediocre level: this had become perfectly clear when Stephen's hands were at last recovered from the thumb-screws and other implements applied by French counter-intelligence officers in Minorca; but on reflexion Stephen thought it had been the case much earlier, since quite apart from his delicacy at that period, Jack hated showing away. Now, in the warm night, there was no one to be comforted, kept in countenance, no one could scorn him for virtuosity, and he could let himself go entirely; and as the grave and subtle music wound on and on, Stephen once more contemplated on the apparent contradiction between the big, cheerful, florid sea-officer whom most people liked on sight but who would have never been described as subtle or capable of subtlety by any one of them (except perhaps his surviving opponents in battle) and the intricate, reflective music he was now creating. So utterly unlike his limited vocabulary in words, at times verging upon the inarticulate. 'My hands have now regained the moderate ability they possessed before I was captured,' observed Maturin, 'but his have gone on to a point I never thought he could reach: his hands and his mind. I am amazed. In his own way he is the secret man of the world.

AUTHOR: Who writes anything good these days, Or reads with moderate intelligence! And what the dear young folk all praise, [4090] I’ve never seen such stupid nonsense.

Anything in life worth doing is worth overdoing. Moderation is for cowards.

I am thankful for small mercies. I compared notes with one of my friends who expects everything of the universe, and is disappointed when anything is less than the best, and I found that I begin at the other extreme, expecting nothing, and am always full of thanks for moderate goods.

Even years from now, once I've stopped drinking, I will never stop trusting extremes. I will always believe that anything worth having is worth having in excess. The good things are worth hoarding until you have a cookie-fat ass, sex-aching loins, joy that fires through you like popping popcorn, or love, the weakness at the sight of some boy who makes your chest ache like indigestion. If it's good for you, it ought to be good for you in any amount, and you should track down every available bit of it. And if it's toxic, if it turns your liver into a hard little rock of scar tissue, or curls your memory at the edges like something burned in a fire, or makes your stomach flop, or your mind ache, or your personality contorted, you shouldn't buy into the bullshit about temperance.

You cannot make a man worth a given amount by making it illegal for anyone to offer him anything less. You merely deprive him of the right to earn the amount that his abilities and situation would permit him to earn, while you deprive the community even of the moderate services that he is capable of rendering. In brief, for a low wage you substitute unemployment. You do harm all around, with no comparable compensation.

Irresponsibility. Maria’s never been irresponsible. When she was little, she was responsible for protecting everybody else from her own shit around her gender—responsible for making sure her parents didn’t have to have a weird kid. Of course, then they had a weird, sad kid anyway, right? Whatever. That’s when responsibility at the expense of self became a habit: she did not care about school, but she knew her parents would be sad if she didn’t go to college, since certain things are expected from you when you do well on standardized tests, so she scraped by and paid attention. Then, with drugs, it’s like, she took them all, but always in such moderation that it wasn’t really dangerous. Even when she was throwing up or incoherent, it was in a controlled situation. She never went to jail, never had the police bring her home, never got caught breaking curfew or went to the hospital or anything. And then she came to New York, paid her rent, had a job, kept her head down, had relationships with people where making the relationship run smoothly was more important than being present in it. Which did not work. It’s clear that being responsible has not been a positive force in her life. It has been fucking everything up.

Without knowing it he drew a very pleasant picture of an affectionate, happy family who lived unpretentiously in circumstances of moderate affluence at peace with themselves and the world and undisturbed by any fear that anything might happen to affect their security. The life he described lacked neither grace nor dignity; it was healthy and normal, and through its intellectual interests not entirely material; the persons who led it were simple and honest, neither ambitious nor envious, prepared to do their duty by the state and by their neighbors according to their lights; and there was in them neither harm nor malice. If Lydia saw how much of their good nature, their kindliness, their unpleasing self-complacency depended on the long-established and well-ordered prosperity of the country that had given them birth; if she had an inkling that, like children building castles on the sea sand, they might at any moment be swept away by a tidal wave, she allowed no sign of it to appear on her face.

Remember that you must behave in life as at a dinner party. Is anything brought around to you? Put out your hand and take your share with moderation. Does it pass by you? Don’t stop it. Is it not yet come? Don’t stretch your desire towards it, but wait till it reaches you.

Normal people assume that SJWs are inclined to take on their ideological opponents, people like me. But the truth is that although they certainly don't like those they invariably label “right-wing extremists”, for the most part they leave us alone because we are impervious to their influence. Oh, they will certainly complain about us, take advantage of any tactical missteps on our part, and block us on Twitter, but they very seldom make the sort of concerted effort that one saw in the hounding of Brendan Eich or the metaphorical stoning of Dr. James Watson because they know their efforts will largely be futile. Instead, they prey on the naïve and the unsuspecting. They prey on the moderates, the middle-grounders, and the fence-sitters. They prey on people like you: good, decent individuals who try to treat everyone fairly and who can't even imagine having done anything that anyone could possibly find objectionable. Why? Because soft targets are always easier to destroy than hard ones.

The moderate narcissist offers enough good days to keep you invested and enough bad days that hurt you and leave you utterly confused. Moderate narcissistic people have cognitive empathy, so they sometimes seem to “get it.” They are entitled and seek validation and have a cocky, but not menacing, arrogance. They are hypocritical and believe that there is one set of rules for them and another for everyone else. They often feel that they are the victim in situations that do not go their way. They do not take responsibility for their behavior and will shift blame onto others for anything that makes them look bad. They are deeply selfish and will choose what works for them to the detriment of you or anyone else.

To designate a hell is not, of course, to tell us anything about how to extract people from that hell, how to moderate hell’s flames. Still, it seems a good in itself to acknowledge, to have enlarged, one’s sense of how much suffering caused by human wickedness there is in the world we share with others. Someone who is perennially surprised that depravity exists, who continues to feel disillusioned (even incredulous) when confronted with evidence of what humans are capable of inflicting in the way of gruesome, hands-on cruelties upon other humans, has not reached moral or psychological adulthood. No one after a certain age has the right to this kind of innocence, of superficiality, to this degree of ignorance, or amnesia.

Only moderately ordinary children should be sent to school--so it seems to me.' 'I'm inclined to think just the opposite. I think it would probably make her more normal if she went away and mixed with other children.' 'She wouldn't mix, you see. You never really mixed, did you? And she wouldn't be willing even to pretend to. She's proud, and solitary, and naturally apart. If she has a single nature, why do you want to make her gregarious?' 'No, I don't want to make her anything. But I think school would be good for her.' 'Was it good for you?' Gerald's eyes narrowed uglily. School had been torture to him. Yet he had not questioned whether one should go through this torture.

It’s important to remember something: California is not a state built on moderation. We invented motion pictures. We made an electric sports car. We’re both the brain (Silicon Valley) and the heart (Hollywood, alas) of this great nation, and meanwhile we grow everyone’s strawberries. We’re open to innovation. We’re open to new ideas. We’re open to odd couples—and to strays from all parts of the world. Look at our last governor: an Austrian body builder and son of a Nazi married to John F. Kennedy’s niece. Anything can happen.

My goals at these things usually extended no further than making at least one moderately clever comment and trying not to spill anything on my shirt.

My advice to all parents is beat your children moderately and moderately often; and anything that Wm. Heard Kilpatrick & Jhn. Dewey say do, don’t do …

It's a queer thing is a man's soul. It is the whole of him. Which means it is the unknown him, as well as the known. It seems to me just funny, professors and Benjamins fixing the functions of the soul. Why, the soul of man is a vast forest, and all Benjamin intended was a neat back garden. And we've all got to fit into his kitchen garden scheme of things. Hail Columbia ! The soul of man is a dark forest. The Hercynian Wood that scared the Romans so, and out of which came the white- skinned hordes of the next civilization. Who knows what will come out of the soul of man? The soul of man is a dark vast forest, with wild life in it. Think of Benjamin fencing it off! Oh, but Benjamin fenced a little tract that he called the soul of man, and proceeded to get it into cultivation. Providence, forsooth! And they think that bit of barbed wire is going to keep us in pound for ever? More fools they. ... Man is a moral animal. All right. I am a moral animal. And I'm going to remain such. I'm not going to be turned into a virtuous little automaton as Benjamin would have me. 'This is good, that is bad. Turn the little handle and let the good tap flow,' saith Benjamin, and all America with him. 'But first of all extirpate those savages who are always turning on the bad tap.' I am a moral animal. But I am not a moral machine. I don't work with a little set of handles or levers. The Temperance- silence-order- resolution-frugality-industry-sincerity - justice- moderation-cleanliness-tranquillity-chastity-humility keyboard is not going to get me going. I'm really not just an automatic piano with a moral Benjamin getting tunes out of me. Here's my creed, against Benjamin's. This is what I believe: 'That I am I.' ' That my soul is a dark forest.' 'That my known self will never be more than a little clearing in the forest.' 'Thatgods, strange gods, come forth f rom the forest into the clearing of my known self, and then go back.' ' That I must have the courage to let them come and go.' ' That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women.' There is my creed. He who runs may read. He who prefers to crawl, or to go by gasoline, can call it rot.

You don’t understand, Dad,” she blathers into the phone, but the truth is, she doesn’t understand, either. She doesn’t know why it’s so hard for her to let in that hurt. “I…I don’t know how to love halfway,” she reasons aloud. “I don’t know how to care just a little bit. If I let myself care at all, I’m going to care with every ounce of my being. And if I do that, and I lose them, it will hurt like hell.” She’s not sure if she’s talking about Joe or Rosemary or both of them. The sun is blinding and she can’t see a thing. “And…and I don’t know how to hurt halfway, either,” she continues. “I don’t know how to feel anything in moderation.” There is silence on the other end this time. “Ah, but Chicken,” her dad says immediately. “Your big feelings are one of the most beautiful things about you.

The temperate man occupies a middle position with regard to these objects. For he neither enjoys the things that the self-indulgent man enjoys most-but rather dislikes them-nor in general the things that he should not, nor anything of this sort to excess, nor does he feel pain or craving when they are absent, or does so only to a moderate degree, and not more than he should, nor when he should not, and so on; but the things that, being pleasant, make for health or for good condition, he will desire moderately and as he should, and also other pleasant things if they are not hindrances to these ends, or contrary to what is noble, or beyond his means.

Respect has often been overenforced and almost universally misplaced (the poor must respect the rich, all women must respect all men, etc.). But when applied in moderation and with judgment, the social requirement of respectful behavior to others, by repressing aggression and requiring self-control, makes room for understanding. It creates a space where appreciation and affection can grow. Opinion all too often leaves no room for anything but itself.

I’ve been around the world twice, talked to everyone once, seen two whales fuck, been to three world fairs, and I even know a man in Thailand with a wooden cock. Push more peter, more sweeter and more completer than any other peter pusher around. I’m a hard bodied, hairy chested, rootin, tootin, shootin, parachutin, demolition double cap crimping, Frogman. “There ain’t nothing I can’t do, no sky too high, no sea to rough, no muff too tough. “Learnt a lot of lessons in my life, never shoot a large calibre man with a small calibre bullet. Drive all kinds of truck 2 bys, 4 bys, 6 bys, those big motherfuckers that bend and go tshhhh, tshhhh, when you step on the breaks. Anything in life worth doing, is worth overdoing, moderation is for cowards. I’m a lover, I’m a fighter, I’m a UDT Navy Seal Diver, I wine, dine, intertwine and sneak out the back door when the revealing is done. So, if you’re feeling froggy you better jump because this Frogman’s been there, done that, and is going back for more. Cheers Boys!

XII. From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness. Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious.

The first thing that happens, for example, when a law is passed that no one shall be paid less than $106 for a forty-hour week is that no one who is not worth $106 a week to an employer will be employed at all. You cannot make a man worth a given amount by making it illegal for anyone to offer him anything less. You merely deprive him of the right to earn the amount that his abilities and situation would permit him to earn, while you deprive the community even of the moderate services that he is capable of rendering. In brief, for a low wage you substitute unemployment. You do harm all around, with no comparable compensation.

racism may wear a new dress, buy a new pair of boots, but neither it nor its succubus twin fascism is new or can make anything new. It can only reproduce the environment that supports its own health: fear, denial, and an atmosphere in which its victims have lost the will to fight. The forces interested in fascist solutions to national problems are not to be found in one political party or another, or in one or another wing of any single political party. Democrats have no unsullied history of egalitarianism. Nor are liberals free of domination agendas. Republicans have housed abolitionists and white supremacists. Conservative, moderate, liberal; right, left, hard left, far right; religious, secular, socialist—we must not be blindsided by these Pepsi-Cola, Coca-Cola labels because the genius of fascism is that any political structure can host the virus and virtually any developed country can become a suitable home. Fascism talks ideology, but it is really just marketing—marketing for power.

I think that could go back to the time when people had to live in small groups of relatives—maybe fifty or a hundred people at the most. And evolution or God or whatever arranged things genetically, to keep the little families going, to cheer them up, so that they could all have somebody to tell stories around the campfire at night, and somebody else to paint pictures on the walls of the caves, and somebody else who wasn’t afraid of anything and so on. That’s what I think. And of course a scheme like that doesn’t make sense anymore, because simply moderate giftedness has been made worthless by the printing press and radio and television and satellites and all that. A moderately gifted person who would have been a community treasure a thousand years ago has to give up, has to go into some other line of work, since modern communications put him or her into daily competition with nothing but world’s champions.

In knowledge work, when you agree to a new commitment, be it a minor task or a large project, it brings with it a certain amount of ongoing administrative overhead: back-and-forth email threads needed to gather information, for example, or meetings scheduled to synchronize with your collaborators. This overhead tax activates as soon as you take on a new responsibility. As your to-do list grows, so does the total amount of overhead tax you’re paying. Because the number of hours in the day is fixed, these administrative chores will take more and more time away from your core work, slowing down the rate at which these objectives are accomplished. At moderate workloads, this effect might be frustrating: a general sense that completing your work is taking longer than it should. As your workload increases, however, the overhead tax you’re paying will eventually pass a tipping point, beyond which logistical efforts will devour so much of your schedule that you cannot complete old tasks fast enough to keep up with the new. This feedback loop can quickly spiral out of control, pushing your workload higher and higher until you find yourself losing your entire day to overhead activities: meeting after meeting conducted against a background hum of unceasing email and chat. Eventually the only solution becomes to push actual work into ad hoc sessions added after hours—in the evenings and early mornings, or over the weekend—in a desperate attempt to avoid a full collapse of all useful output. You’re as busy as you’ve ever been, and yet hardly get anything done.

Remember that you must behave as at a banquet. Is anything brought round to you? Put out your hand and take a moderate share. Does it pass by you? Do not stop it. Is it not yet come? Do not yearn in desire toward it, but wait till it reaches you. So with regard to children, wife, office, riches; and you will some time or other be worthy to feast with the gods. And if you do not so much as take the things which are set before you, but are able even to forego them, then you will not only be worthy to feast with the gods, but to rule with them also.

I devised a sort of strategy for any sort of discussion that was over my head: I became the moderator. If you're the group's John McLaughlin, you can fake being informed while still being involved by deploying a few pointed but vague questions. If a person is holding forth and another is twitching to interrupt, jump in and ask her why she disagrees. Ask follow-up questions. Nod vigorously while saying things like 'in what sense?' or 'How, specifically?' That way, you smoothly take control of the conversation without actually contributing anything even remotely worthwhile or informative.

The more I experimented, the more I wanted to discover flavor, texture, scent. Gently toasting spices. Mixing herbs. My immediate instincts were toward anything like comfort food, the hallmarks of which were a moderate warmth and a sloppy, squelching quality: soups, stews, casseroles, tagines, goulashes. I glazed cauliflower with honey and mustard, roasted it alongside garlic and onions to a sweet gold crisp, then whizzed it up in a blender. I graduated to more complicated soups: Cuban black bean required slow cooking with a full leg of ham, the meat falling almost erotically away from the bone, swirled up in a thick, savory goo. Italian wedding soup was a favorite, because it looked so fundamentally wrong- the egg stringy and half cooked, swimming alongside thoughtlessly tossed-in stale bread and not-quite-melted strips of Parmesan. But it was delicious, the peculiar consistency and salty heartiness of it. Casseroles were an exercise in patience. I'd season with sprigs of herbs and leave them ticking over, checking up every half hour or so, thrilled by the steamy waves of roasting tomatoes and stewed celery when I opened up the oven. Seafood excited me, but I felt I had too much to learn. The proximity of Polish stores resulted in a weeklong obsession with bigos- a hunter's stew made with cabbage and meat and garnished with anything from caraway seeds to juniper berries.

For instance, when reading a book, if one brings one’s face too close to it, one cannot see anything. In the same way, forming good interpersonal relationships requires a certain degree of distance. When the distance gets too small and people become stuck together, it becomes impossible to even speak to each other. But the distance must not be too great, either. Parents who scold their children too much become mentally very distant. When this happens, the child can no longer even consult the parents, and the parents can no longer give the proper assistance. One should be ready to lend a hand when needed but not encroach on the person’s territory. It is important to maintain this kind of moderate distance.

There was no escape: The entire Elliott 503 Mark II software project had to be abandoned, and with it, over thirty man-years of programming effort, equivalent to nearly one man’s active working life, and I was responsible, both as designer and as manager, for wasting it. ... How did we recover from the catastrophe? First, we classified our 503 customers into groups, according to the nature and size of the hardware configurations which they had bought ... We assigned to each group of customers a small team of programmers and told the team leader to visit the customers to find out what they wanted; to select the easiest request to fulfill, and to make plans (but no promises) to implement it. In no case would we consider a request for a feature that would take more than three months to implement and deliver. The project leader would then have to convince me that the customers’ request was reasonable, that the design of the new feature was appropriate, and that the plans and schedules for implementation were realistic. Above all, I did not allow anything to be done which I did not myself understand. It worked! The software requested began to be delivered on the promised dates. With an increase in our confidence and that of our customers, we were able to undertake fulfilling slightly more ambitious requests. Within a year we had recovered from the disaster. Within two years, we even had some moderately satisfied customers.

During World War II, there had been a project to sabotage the Nazi nuclear weapons program. Years earlier, Leo Szilard, the first person to realize the possibility of a fission chain reaction, had convinced Fermi not to publish the discovery that purified graphite was a cheap and effective neutron moderator. Fermi had wanted to publish, for the sake of the great international project of science, which was above nationalism. But Szilard had persuaded Rabi, and Fermi had abided by the majority vote of their tiny three-person conspiracy. And so, years later, the only neutron moderator the Nazis had known about was deuterium. The only deuterium source under Nazi control had been a captured facility in occupied Norway, which had been knocked out by bombs and sabotage, causing a total of twenty-four civilian deaths. The Nazis had tried to ship the deuterium already refined to Germany, aboard a civilian Norwegian ferry, the SS Hydro. Knut Haukelid and his assistants had been discovered by the night watchman of the civilian ferry while they were sneaking on board to sabotage it. Haukelid had told the watchman that they were escaping the Gestapo, and the watchman had let them go. Haukelid had considered warning the night watchman, but that would have endangered the mission, so Haukelid had only shaken his hand. And the civilian ship had sunk in the deepest part of the lake, with eight dead Germans, seven dead crew, and three dead civilian bystanders. Some of the Norwegian rescuers of the ship had thought the German soldiers present should be left to drown, but this view had not prevailed, and the German survivors had been rescued. And that had been the end of the Nazi nuclear weapons program. Which was to say that Knut Haukelid had killed innocent people. One of whom, the night watchman of the ship, had been a good person. Someone who'd gone out of his way to help Haukelid, at risk to himself; from the kindness of his heart, for the highest moral reasons; and been sent to drown in turn. Afterward, in the cold light of history, it had looked like the Nazis had never been close to getting nuclear weapons after all. And Harry had never read anything suggesting that Haukelid had acted wrongly.

From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness. Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious.

There was still the same unknowability about her life ahead. And yet, everything was different. And it was different because she no longer felt she was there simply to serve the dreams of other people. She no longer felt like she had to find sole fulfilment as some imaginary perfect daughter or sister or partner or wife or mother or employee or anything other than a human being, orbiting her own purpose, and answerable to herself. And it was different because she was alive, when she had so nearly been dead. And because that had been her choice. A choice to live. Because she had touched the vastness of life and within that vastness she had seen the possibility not only of what she could do, but also feel. There were other scales and other tunes. There was more to her than a flat line of mild to moderate depression, spiced up with occasional flourishes of despair. And that gave her hope, and even the sheer sentimental gratitude of being able to be here, knowing she had the potential to enjoy watching radiant skies and mediocre Ryan Bailey comedies and be happy listening to music

He spoke of his father and mother with a faintly mocking irony which Lydia saw well enough he assumed only to conceal the loving admiration with which he regarded them. Without knowing it he drew a very pleasant picture of an affectionate, happy family who lived unpretentiously in circumstances of moderate affluence at peace with themselves and the world and undisturbed by any fear that anything might happen to affect their security. The life he described lacked neither grace nor dignity; it was healthy and normal, and through its intellectual interests not entirely material; the persons who led it were simple and honest, neither ambitious nor envious, prepared to do their duty by the state and by their neighbours according to their lights; and there was in them neither harm nor malice. If Lydia saw how much of their good nature, their kindliness, their not unpleasing self-complacency depended on the long-established and well-ordered prosperity of the country that had given them birth; if she had an inkling that, like children building castles on the sea sand, they might at any moment be swept away by a tidal wave, she allowed no sign of it to appear on her face. ‘How lucky you English are,’ she said.

329 Leisure and Idleness. - There is an Indian savagery, a savagery peculiar to the Indian blood, in the manner in which the Americans strive after gold: and the breathless hurry of their work- the characteristic vice of the New World-already begins to infect old Europe, and makes it savage also, spreading over it a strange lack of intellectuality. One is now ashamed of repose: even long reflection almost causes remorse of conscience. Thinking is done with a stop-watch, as dining is done with the eyes fixed on the financial newspaper; we live like men who are continually " afraid of letting opportunities slip." " Better do anything whatever, than nothing "-this principle also is a noose with which all culture and all higher taste may be strangled. And just as all form obviously disappears in this hurry of workers, so the sense for form itself, the ear and the eye for the melody of movement, also disappear. The proof of this is the clumsy perspicuity which is now everywhere demanded in all positions where a person would like to be sincere with his fellows, in intercourse with friends, women, relatives, children, teachers, pupils, leaders and princes,-one has no longer either time or energy for ceremonies, for roundabout courtesies, for any esprit in conversation, or for any otium whatever. For life in the hunt for gain continually compels a person to consume his intellect, even to exhaustion, in constant dissimulation, overreaching, or forestalling: the real virtue nowadays is to do something in a shorter time than another person. And so there are only rare hours of sincere intercourse permitted: in them, however, people are tired, and would not only like " to let themselves go," but to stretch their legs out wide in awkward style. The way people write their letters nowadays is quite in keeping with the age; their style and spirit will always be the true " sign of the times." If there be still enjoyment in society and in art, it is enjoyment such as over-worked slaves provide for themselves. Oh, this moderation in "joy" of our cultured and uncultured classes! Oh, this increasing suspiciousness of all enjoyment! Work is winning over more and more the good conscience to its side: the desire for enjoyment already calls itself " need of recreation," and even begins to be ashamed of itself. " One owes it to one's health," people say, when they are caught at a picnic. Indeed, it might soon go so far that one could not yield to the desire for the vita contemplativa (that is to say, excursions with thoughts and friends), without self-contempt and a bad conscience.-Well! Formerly it was the very reverse: it was "action" that suffered from a bad conscience. A man of good family concealed his work when need compelled him to labour. The slave laboured under the weight of the feeling that he did something contemptible :- the "doing" itself was something contemptible. "Only in otium and bellum is there nobility and honour:" so rang the voice of ancient prejudice !

Foods to Embrace: Probiotics: Yogurt with active cultures, tempeh, miso, natto, sauerkraut, kefir, kimchi, kombucha, buttermilk, and certain cheeses. Prebiotics: Beans, oats, bananas, berries, garlic, onions, dandelion greens, asparagus, Jerusalem artichokes, and leeks. Low-GI carbohydrates: Brown rice, quinoa, steel-cut oatmeal, and chia seeds. Medium-GI foods, in moderation: Honey, orange juice, and whole-grain bread. Healthy fats: Monounsaturated fats like olive oil, nuts, nut butters, and avocados. Omega-3 fatty acids: Fish, especially fatty fish like salmon, mackerel, tuna, herring, and sardines. Vitamins B9, B12, B1, B6, A, and C. Minerals and micronutrients: Iron, magnesium, potassium, zinc, and selenium. Spices: Saffron and turmeric. Herbs: Oregano, lavender, passionflower, and chamomile. Foods to Avoid: Sugar: Baked goods, candy, soda, or anything sweetened with sugar or high-fructose corn syrup. High-GI carbs: White bread, white rice, potatoes, pasta, and anything else made from refined flour. Artificial sweeteners: Aspartame is particularly harmful, but also saccharin, sucralose, and stevia in moderation and with caution. Fried foods: French fries, fried chicken, fried seafood, or anything else deep-fried in oil. Bad fats: Trans fats such as margarine, shortening, and hydrogenated oils are to be avoided totally; omega-6 fats such as vegetable, corn, sunflower, and safflower oil should only be consumed in moderation. Nitrates: An additive used in bacon, salami, sausage, and other cured meats.

While moderation in religion may seem a reasonable position to stake out, in light of all that we have (and have not) learned about the universe, it offers no bulwark against religious extremism and religious violence. From the perspective of those seeking to live by the letter of texts, the religious moderate is nothing more than a failed fundamentalist. He is, in all likelihood, going to wind up in hell with the rest of the unbelievers. The problem that religious moderation poses for all of us is that it does not permit anything very critical to be said about religious literalism. We cannot say that fundamentalists are crazy, because they are merely practicing their freedom of belief; we cannot even say that they are mistaken in religious (italicized) terms, because their knowledge of scripture is generally unrivaled. All we can say, as religious moderates, is that we don't like the personal and social costs that a full embrace of scripture imposes on us. This is not a new form of faith, or even a new species of scriptural exegesis; it is simply a capitulation to a variety of all-too-human interests that have nothing, in principle, to do with God. Religious moderation is the product of secular knowledge and scriptural ignorance (italicized)—and it has no bona fides, in religious terms, to put it on par with fundamentalism. The texts themselves are unequivocal: they are perfect in all their parts. By their light, religious moderation appears to be nothing more than an unwillingness to fully submit to God's law. By failing to live by the letter of the texts, while tolerating the irrationality of those who do, religious moderates betray faith and reason equally. Unless the core dogmas of faith are called into question—i.e., that we know there is a God, and that we know what he wants from us—religious moderation will do nothing to lead us out of the wilderness.

artists and acrobats, the walls were enough to keep most people in. I don’t get super strength or scary points. But speed is my friend, and I caught her flat-footed because she thought one thing was happening when it was really something else. She thought I was running from her—and I was just trying to get up some speed. I ran for the wall. I don’t know what she thought I was doing, but she chased me hard for most of the distance. But as I approached the giant stone wall that surrounded the grounds, she slowed, anticipating that I would be stopped by it. A few months ago, a bunch of the pack had been at Warren’s house watching a Jackie Chan movie—I don’t remember which one because we were having a marathon—and Jackie just ran up a wall like magic. Warren had a wall around his backyard. Someone stopped the movie, and we’d all gone out and tried it. A lot. The werewolves had gotten moderately proficient, but my light weight and speed had made me the grand champion. The trick is to find a corner and have enough speed to make it to the top. Instead of stopping at the wall, I Jackie-Channed it up the stone surfaces and leaped over. I caught the werewolf totally by surprise. I don’t expect Bonarata and she watched old martial arts movies together. It didn’t seem like that kind of relationship. Her pause meant that the wolf, who could have caught me because as agile as I’d learned to be imitating Jackie Chan, going up was still slower than going forward, had missed her chance. I didn’t intend to give her another. I changed to coyote as I came off the top of the wall. I’m not a were-anything. It takes them time to change from human to wolf. I could do it—well, in this case I could do it in the time it took me to drop off the wall. I landed on four feet, running as fast as I could down a narrow road that was walled on both sides. I had no idea where I was, but out was a good direction, and I didn’t hesitate as I headed one way. Nor did I slow

What is certain is that the immutable classes, the nobility, the clergy, the bourgeoisie, the people, had loftier souls at that time. You can prove it: society has done nothing but deteriorate in the four centuries separating us from the Middle Ages. "True, a baron then was usually a formidable brute. He was a drunken and lecherous bandit, a sanguinary and boisterous tyrant, but he was a child in mind and spirit. The Church bullied him, and to deliver the Holy Sepulchre he sacrificed his wealth, abandoned home, wife, and children, and accepted unconscionable fatigues, extraordinary sufferings, unheard-of dangers. "By pious heroism he redeemed the baseness of his morals. The race has since become moderate. It has reduced, sometimes even done away with, its instincts of carnage and rape, but it has replaced them by the monomania of business, the passion for lucre. It has done worse. It has sunk to such a state of abjectness as to be attracted by the doings of the lowest of the low. ...cupidity was repressed by the confessor, and the tradesman, just like the labourer, was maintained by the corporations, which denounced overcharging and fraud, saw that decried merchandise was destroyed, and fixed a fair price and a high standard of excellence for commodities. Trades and professions were handed down from father to son. The corporations assured work and pay. People were not, as now, subject to the fluctuations of the market and the merciless capitalistic exploitation. Great fortunes did not exist and everybody had enough to live on. Sure of the future, unhurried, they created marvels of art, whose secret remains for ever lost. "All the artisans who passed the three degrees of apprentice, journeyman, and master, developed subtlety and became veritable artists. They ennobled the simplest of iron work, the commonest faience, the most ordinary chests and coffers. Those corporations, putting themselves under the patronage of Saints—whose images, frequently besought, figured on their banners—preserved through the centuries the honest existence of the humble and notably raised the spiritual level of the people whom they protected. ...The bourgeoise has taken the place forfeited by a wastrel nobility which now subsists only to set ignoble fashions and whose sole contribution to our 'civilization' is the establishment of gluttonous dining clubs, so-called gymnastic societies, and pari-mutuel associations. Today the business man has but these aims, to exploit the working man, manufacture shoddy, lie about the quality of merchandise, and give short weight. ...There is one word in the mouths of all. Progress. Progress of whom? Progress of what? For this miserable century hasn't invented anything great. "It has constructed nothing and destroyed everything...

A PRACTICE FOR MINDFUL EATING When you do anything consciously, including eating, you override the brain’s default setting and communicate directly with the higher brain, which is responsible for conscious thoughts and actions. Very often we eat unconsciously, without thinking or weighing the consequences of what we’re doing. You can change the situation with a simple mindfulness practice. The next time you eat anything, whether as a meal or a snack, do the following: Step 1: Pause before you eat the first bite and take a deep breath. Step 2: Ask yourself, “Why am I eating this?” Step 3: Whatever answer you get, take note of it. Better yet, write it down—you might even start a mindful eating journal. Step 4: Make a conscious choice to eat or not eat. There is nothing more to do, but this simple practice can lead to major benefits. Your goal is to return to a normal biorhythm of hunger and satiation. When you pause to make a choice, your reason for eating should therefore be “I’m hungry.” But there are a host of other reasons we reach for food, like the following: “I’m bored.” “I can’t resist.” “I need comforting.” “There’s no use letting all this food go to waste.” “I’m stressed out.” “I feel a craving.” “I’m depressed.” “I’m anxious.” “I don’t know why.” “I’m lonely.” “I’m sick of dieting.” “The other people I’m with are eating.” “There’s not much left. I might as well finish the package.” “I feel like celebrating.” When you ask yourself why you are eating, it’s likely that some of these reasons will come into play. Don’t judge against them, and don’t force yourself to reject the food out of guilt. Mindfulness is a conscious state, nothing more or less. In this state you are self-aware, and that’s the key. When you are self-aware, change comes with less effort than in any other state. The end of unconscious eating is often enough to turn around a person’s weight problems, especially if they are mild to moderate. As you can see, there is hope beyond dieting, a way forward for people who moan “I’ve tried everything. Nothing works.” A whole-system approach to weight loss ends the struggle; no longer is your body the enemy and you its victim.

We live in a time where the Ring of Gyges could represent “power,” and how we use such power is reflected by our action and choices. Do we have a moral compass? Are we capable of anything or subject to being corrupted by absolute power? The old saying absolute power corrupts absolutely. I think the answer, in my humble opinion, is that with great power comes great responsibility. I would go further and say such influence and power used in the correct way, to ultimately help others or change the world for the better, is a positive possibility. The person who is truly content, resourceful and adaptive would not need such a lever to succeed as well. Although if money or power gives us access to more opportunities for travel, or work, or education for Lexivists who are focused on obtaining knowledge and positive activity which all is done in a way that is moderated rather than taken to an extreme of being corrupted, or being excessive. The choice is ours and how we act reflects our capacity to be virtuous, to continue to better ourselves as human beings and Lexivists.

This year had taught me that, just like anything toxic—alcohol, nicotine—we need as a society to start handling sugar (fructose) with care, as potentially addictive, potentially dangerous. I wondered, Can we even do that? Do we have the self-possession to realize that “moderation” does not mean “whatever the amount I eat is”?

Let’s look at your average American Muslim, someone like Siraj Wahaj, the recipient of the American Muslim community’s highest honors. Mr. Wahaj had the privilege in June of 1991 of becoming the first Muslim to deliver a daily prayer before the U.S. House of Representatives. In his prayer he recited from the Koran and appealed to almighty God to guide America’s leaders ‘and grant them righteousness and wisdom.’ The same Wahaj spoke to a Muslim audience a year later in New Jersey. This time Wahaj was singing a different tune to a different audience, and his words were far from his moderate ones in front of the U.S. House of Representatives. ‘If only Muslims were more clever politically,’ he told his New Jersey listeners, ‘they could take over the United States and replace its constitutional government with a caliphate. If we were united and strong, we’d elect our own emir [leader] and give allegiance to him. . . . [T]ake my word, if 6-8 million Muslims unite in America, the country will come to us." If Wahaj is the example of the American Muslim community and the receiver of its highest honors, who needs enemies? If this is whom our government calls a ‘moderate’ and invites to deliver a prayer before the House of Representatives, we have ignorant elected officials sitting in our capital running our country. Do you feel safer now knowing that not all Muslims are plane-flying, bomb-wearing, or car-driving terrorists? Talking about overthrowing our government and replacing it with an Islamic caliphate is terrorism of a different kind, but it is still terrorism. This is the more dangerous kind, the kind that circles you slowly, so that by the time you realize you are about to be killed, it’s already too late to do anything about it. Where is the outrage? Have we lost our sense of patriotism and loyalty to America? Do you consider this ‘moderation’? A highly respected, award-winning Muslim from the Islamic American community calling to overthrow the United States government?

High Fat, Moderate Protein, Low Carb Breakfast Smoothies Recipes for ‘low carbohydrate’ smoothies abound, but most are also low in fat and assume that anything under 200 Calories from sugars qualifies as ‘low carb’. Here are two basic recipes that provide enough fat and protein to keep you satisfied until lunch, and both come in at or under10 grams of carbohydrates. Note that you have your choice of sweeteners, but the argument for adding some xylitol to the mix is that it does not raise your insulin level, provides useful energy, and protects your dental health. Also note that there are lots of different protein powders for sale, but most whey products are flavored and sweetened. Shop until you find unflavored whey powder with the lactose removed – the label should indicate about 15 grams of protein and less than one gram of carbohydrate per serving. Do not buy soy protein powder or whey/soy mix, as the soy does not dissolve well into the smoothie. This whey powder looks expensive (about $1 per 15 gram serving) but this is the same amount of protein as you get from 2 eggs. Breakfast Berry Smoothie Ingredients: 3 oz fresh or frozen (unsweetened) berries (strawberries, blueberries, or raspberries) ¼ cup whipping (or heavy) cream 1 tablespoon light olive oil 2 tablespoons unflavored whey protein powder (delactosed) sweetener of choice (e.g., 1 tablespoon xylitol and 1 packet Splenda) 2-3 oz ice Blend the ingredients at high speed until smooth (30-60 seconds) Protein 15 grams, Fat 25-30 grams, Carbs 10 grams, Calories 330-380

By choosing a tested, moderate, bipartisan approach, the Obama administration and many environmentalists assumed a deal would be winnable. “What we didn’t take into account,” Mann later noted, “was the ferociousness of the moneyed interests and the politicians doing their bidding. We are talking about a direct challenge to the most powerful industry that has ever existed on the face of the earth. There’s no depth to which they’re unwilling to sink to challenge anything threatening their interests even if it’s science and the scientists involved in it.

for the next week we endured what can only be described as verbal abuse from anti-equality Christians. Truly, not all of those opposing marriage equality were mean spirited. Some were nice enough, and went so far as to offer us water and snacks. Too many others, though, were just plain unkind, and too few of the good Christians who stood nearby did anything to rein them in. The most harrowing moment for me came when a prominent ex-gay activist pointed at my clergy collar and yelled, “You’re not fooling anyone with that thing!” He yelled that I was not a real pastor, and that I had simply bought a clergy shirt to try to deceive others. When I replied that I was an ordained minister he looked incredulous and told me to read the Bible. (I let him know that I’d read it cover to cover, in English and the original Hebrew and Greek.) Fuming, he told me I was going to hell. Before I could respond Heidi grabbed my shoulder and guided me away. The incident left me shaken, not so much for me, but for Christians everywhere. Too often progressive Christians have ceded the public proclamation of Christian values to conservatives and fundamentalists. If you asked the youth and young adults who were with us in that hallway that week what Christians thought of them, they would likely have believed that the vast majority of Christians hated them. That was true, even with Heidi, myself, and a moderate number of other supportive clergy visible and engaged. This is probably not all that surprising to you if you are a progressive Christian. If you’re anything like me, you roll your eyes in frustration every time a right-wing extremist clergy person claims to offer the “Christian perspective” on an issue. Or,

Howard Rheingold: It was like there was a party happening in the walls of your house. You know, people were talking about serious things and exchanging knowledge, but they were also having fun. Kevin Kelly: Stewart and I, we were living on The Well. This was the beauty of it. Lee Felsenstein: It was an experiment. An attempt to infuse their culture into an online system. They were feeling their way, as anybody would have to, since it really hadn’t been done before. Kevin Kelly: I can’t remember what the first conference was, but very quickly there was a conference about The Well itself, because we quickly learned that talking about The Well and the policies of The Well would kind of creep up in every single discussion. “Why can’t we do this? Why can’t we do that?” Because nobody knew anything. We didn’t even know we needed moderators! That was not even clear. That was not something we thought about before. Why do you need moderators?

And it was different because she no longer felt she was there simply to serve the dreams of other people. She no longer felt like she had to find sole fulfilment as some imaginary perfect daughter or sister or partner or wife or mother or employee or anything other than a human being, orbiting her own purpose, and answerable to herself. And it was different because she was alive, when she had so nearly been dead. And because that had been her choice. A choice to live. Because she had touched the vastness of life and within that vastness she had seen the possibility not only of what she could do, but also feel. There were other scales and other tunes. There was more to her than a flat line of mild to moderate depression, spiced up with occasional flourishes of despair. And that gave her hope, and even the sheer sentimental gratitude of being able to be here, knowing she had the potential to enjoy watching radiant skies and mediocre Ryan Bailey comedies and be happy listening to music and conversation and the beat of her own heart.

If you poll people in the church, you will find a spectrum of opinions on psychiatric medication. Some will say it is from the Devil, some will say it is the answer, and some don't care. A more moderate opinion is that, although it is not wrong to take these medications, they are rarely our first line of attack against personal suffering. Instead, we should first consider that God can bless us through our suffering, and we might also weigh the possibility that psychiatric medications could numb us to the refining benefits of suffering. There is a worthwhile point here. Although it may sound strange or evening unloving to those who don't share a biblical position, there can be real benefits from having our faith testing a strengthened through trials. Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything. (James 1:2-4) Suffering is not always something that must be escaped. In contrast to the growing American sentiment that we have a right to a pain-free existence, most everyone has personal examples of how suffering and difficulties have been essential to Christian maturity. Conversely, most everyone has witnessed the sad consequences of lives that have been artificially shielded from suffering by overprotective parents or illegal, mind-altering drugs. Given these common observations, suffering is not always the enemy that we think it is, and medication should not be considered the ultimate answer.

If you poll people in the church, you will find a spectrum of opinions on psychiatric medication. Some will say it is from the Devil, some will say it is the answer, and some don't care. A more moderate opinion is that, although it is not wrong to take these medications, they are rarely our first line of attack against personal suffering. Instead, we should first consider that God can bless us through our suffering, and we might also weigh the possibility that psychiatric medications could numb us to the refining benefits of suffering. There is a worthwhile point here. Although it may sound strange or even unloving to those who don't share a biblical position, there can be real benefits from having our faith testing a strengthened through trials. Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything. (James 1:2-4) Suffering is not always something that must be escaped. In contrast to the growing American sentiment that we have a right to a pain-free existence, most everyone has personal examples of how suffering and difficulties have been essential to Christian maturity. Conversely, most everyone has witnessed the sad consequences of lives that have been artificially shielded from suffering by overprotective parents or illegal, mind-altering drugs. Given these common observations, suffering is not always the enemy that we think it is, and medication should not be considered the ultimate answer.

Movies are mixture of three things, 1) Real History or science or subject happened , 2) Imagination and Domination - To show that I am the king or I am the queen - So imagination along with showcasing or dominating attitude, 3) Mixture of lies and mysteries - Because no one knows the actual truth, All movies in all languages are under these 3 factors, And objectives for Movie/ Arts/ Entertainment Industries 1) Business i e Money, 2) Winning attitude - That my story or my written script should dominate the world and peoples mind for generations to come i e sublime message or sustainability goals through arts or in non sense / pseudo scientific manner - New world order, So if you are idiot consider movies as reality and live in fantasy, if you are moderate then comment or give opinion about movies such that it is a sustainability goal or new world order - So that you can make fun of the movie and producers will make fun of you by box office collections, If you are smart watch any movies or arts you like but do not comment much, but keep it in your mind - Use it as a tool to understand the producer, director, screenplay writer, casts mind and understand the situation why that movie or art was created or for what reason, what was the motive and all, so that definetley you can do a lot of research not only about art but also about business mind set, And finally if you are Intelligent, watch anything you like, comment anything as you wise and go and take a nap and wake up next morning as if nothing happened - Simply do not even care, But If you have mercy heart, use all of your intelligence and apply wherever you wish (For me Science), for you might be art, sport, politics, etc, so wherever you wish, apply there and reap the benefits - so that you will be example for millions and also have social dimension where your application also somehow benefits the common or society

I was sitting with Lengle, and we recalled that, at the very least, 200 grunts had been blown away there and around 1,000 more wounded. He looked up from his ledger and said, “Oh, two hundred isn’t anything. We lost more than that in an hour on Guadalcanal.” We weren’t going to deal with that, so we sort of left the table, but you heard that kind of talk all the time, as though it could invalidate the deaths at Khe Sanh, render them somehow less dead than the dead from Guadalcanal, as though light losses didn’t lie as still as moderate losses or heavy losses. And these were American dead they were talking about; you should have heard them when the dead were Vietnamese.

Staying Open with No Restrictions: When polyinsecurity is at play, another option is to not change anything, staying completely open to current and potential new partners while simultaneously working through attachment insecurity. To be honest, I have not yet seen this work in more severe cases of attachment insecurity, but I have seen it work when people are experiencing mild to moderate attachment insecurity.

Hunt asked, “You really have to moderate petty fights like that?” Ruhn ran a hand down the hilt of the Starsword. “Why not?” “You’re a prince.” “I don’t understand why you make that sound like an insult,” Ruhn growled. Hunt said, “Why not do … bigger shit?” Bryce answered for him. “Because his daddy is scared of him.” Ruhn shot her a warning look. “He outranks me power-wise and title-wise.” “And yet he made sure to get you under his thumb as early as possible—as if you were some sort of animal to be tamed.” She said the words mildly, but Ruhn tensed. “It was going well,” Ruhn said tightly, “until you came along.” Hunt braced himself for the brewing storm. Bryce said, “He was alive the last time a Starborn Prince appeared, you know. You ever ask what happened to him? Why he died before he made the Drop?” Ruhn paled. “Don’t be stupid. That was an accident during his Ordeal.” Hunt kept his face neutral, but Bryce just leaned back in her chair. “If you say so.” “You still believe this shit you tried to sell me as a kid?” She crossed her arms. “I wanted your eyes open to what he really is before it was too late for you, too.” Ruhn blinked, but straightened, shaking his head as he rose from the table. “Trust me, Bryce, I’ve known for a while what he is. I had to fucking live with him.” Ruhn nodded toward the messy table. “If I hear anything new about the Horn or this synthetic healing magic, I’ll let you know.” He met Hunt’s stare and added, “Be careful.” Hunt gave him a half smile that told the prince he knew exactly what that be careful was about. And didn’t give a shit.

SOME COMPLEMENTARIANS HELP EVANGELICAL FEMINISTS BY BEING COWARDLY OR SILENT Another ally of egalitarianism is a large group of Christian leaders who believe that the Bible teaches a complementarian position but who lack courage to teach about it or take a stand in favor of it. They are silent, “passive complementarians” who, in the face of relentless egalitarian pressure to change their organizations, simply give in more and more to appease a viewpoint they privately believe the Bible does not teach. This is similar to the situation conservatives in liberal denominations face regarding homosexuality, where too many people who think it is wrong will not take a stand. As mentioned above, Robert Benne, member of the task force on homosexuality in the Evangelical Lutheran Church in America said, the presence of open homosexuals at every discussion makes it difficult for folks who are uncertain or just plain nice to voice objections or even reservations about the revisionist agenda. Most church people like to be polite and accepting, so they often accept that agenda out of the desire to “keep the peace in love.”1 One of the leaders who helped conservatives retake control of the Southern Baptist Convention after a struggle of many years told me privately, “Our biggest problem in this struggle was not the ‘moderates’ who opposed us. Our biggest problem was conservatives who agreed with us and refused to say anything or take a stand to support us.

I'm convinced that a successful life is largely driven by balance and moderation. Not too much of anything. Not too little, either.  Just Enough.  More is easy. Our natural proclivity is to have just a bit more.

When US air strikes began the US did tell the Syrian government when and where they would be, but not the “moderate” rebels whom the US was publicly backing. The American military presumably calculated that anything they told the Free Syrian Army, the loose umbrella group of rebel units, would be known to ISIS and Jabhat al-Nusra within minutes.

Religious warriors are not an anomaly. It is a mistake to classify believers of particular religious and dogmatic religionlike ideologies into two groups, moderate versus extremist. The true cause of hatred and violence is faith versus faith, an outward expression of the ancient instinct of tribalism. Faith is the one thing that makes otherwise good people do bad things. Nowhere do people tolerate attacks on their person, their family, their country—or their creation myth. In America, for example, it is possible in most places to openly debate different views on religious spirituality—including the nature and even the existence of God, providing it is in the context of theology and philosophy. But it is forbidden to question closely, if at all, the creation myth—the faith—of another person or group, no matter how absurd. To disparage anything in someone else’s sacred creation myth is “religious bigotry.” It is taken as the equivalent of a personal threat.

The idea and principle of religious tolerance, based on the Christian virtue of charity and its “neutral principles of law” approach to religious law, is so inimical to Sharia because religious tolerance prohibits discrimination in favor of Islam. Islam traditionally eschews missionary work of conversion by persuasion and ultimately resorts to the sword. It does not hesitate to destroy the symbols of other religions, like Buddhist statues in Afghanistan198 or Catholic monasteries in Iraq,199 regardless of historical importance or present-day practice. The killing and harassment of religious minorities in Muslim lands are well documented. Moderate Muslims claim that Islam is a religion of peace. Yet historically Islam has never spread into a nation peacefully, but only by the sword.200 This religious conversion by the sword is called jihad. As Andrew McCarthy points out, We still don’t get what jihad is. Jihad, whether it is done through violence, or whether it is done by stealthier measures, is always and everywhere about Sharia. It is about the implementation of Sharia, the spread of Sharia, and the defense of Sharia. Sharia is the Islamic legal and political framework. We would like to think of Islam as just another religion, just a set of religious principles that’s separate from our secular or societal life. It’s anything but. It is a full service, comprehensive, political, social, and economic system—a military system—that happens to have some spiritual elements. But its ambitions are actually authoritarian in the sense that you have a central Islamic state that controls everything, and it’s totalitarian in the sense that it really does want to control everything, every aspect. Jihad leads to implementation of Sharia law in all lands for all people. That’s what makes Sharia so dangerous. The two are inextricably intertwined. You can’t combat one of these without combatting both of them.

Don’t continue to straddle the fence. Commit your total effort and energy to Christ. The wholeheartedly committed Christian is the truly happy Christian. In Philippians 1:21 we read: “To me, to live is Christ and to die is gain.” When we lose sight of who God is and forget to give Him honor, anxiety sets into our lives and day-to-day living doesn’t make sense. When we make our goal the pursuit of things and we take our eyes off Jesus, we invariably will be disappointed in our journeys. God does not fail us. He gives us moderation and balance and direction and purpose. A full life. As I’ve mentioned, one of our family’s favorite verses is Matthew 6:33: “Seek first his kingdom and his righteousness and all these things will be given to you as well.” Yes, this is the ultimate anxiety breaker—seek first His kingdom. Bob and I use this as our test for doing anything in life. When we face a decision, we ask ourselves if we are truly seeking His kingdom first, or are we seeking to build our vision of success and value? In John 16:33 we read: “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world” (NASB). God has promised us peace, but many of us choose anxiety instead. We will never be the women God wants us to be until we heed His call—“Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28). Prayer: Father God, take my eyes off the things of the world. I realize that life is more than things. I know that they don’t give my life purpose and meaning. I want to focus on serving You all of my existing days. Give me the power and conviction to follow Your ways. Amen.   Action: Analyze what is making you anxious. What are you going to do about it? Physically write out on a piece of paper what these anxieties are and what you will do to change each into peace. Today’s Wisdom: Anxiety is the natural result when our hopes are centered in anything short of God and His will for us. —BILLY GRAHAM

Theologically Christmas Day is the greatest occasion for rejoicing offered to sinful mankind; but this aspect of it is so august and so great that the human mind refuses to contemplate it steadily, perhaps because of its own littleness, for which of course it is in no way to blame. It prefers to concentrate its attention on ceremonial observances, expressive generally of good will and festivity, such, for instance, as giving presents and eating plum-puddings. It may be said at once here that from that conventional point of view the spirit of Christmas Day at sea appears distinctly weak. The opportunities, the materials too, are lacking. Of course, the ship’s company get a plum-pudding of some sort, and when the captain appears on deck for the first time the officer of the morning watch greets him with a “Merry Christmas, sir,” in a tone only moderately effusive. Anything more would be, owing to the difference in station, not correct. Normally he may expect a return for this in the shape of a “The same to you” of a nicely graduated heartiness. He does not get it always, however.

Writing and repairing software generally takes far more time and is far more expensive than initially anticipated. “Every feature that is added and every bug that is fixed,” Edward Tenner points out, “adds the possibility of some new and unexpected interaction between parts of the program.”19 De Jager concurs: “If people have learned anything about large software projects, it is that many of them miss their deadlines, and those that are on time seldom work perfectly. … Indeed, on-time error-free installations of complex computer systems are rare.”20 Even small changes to code can require wholesale retesting of entire software systems. While at MIT in the 1980s, I helped develop some moderately complex software. I learned then that the biggest problems arise from bugs that creep into programs during early stages of design. They become deeply embedded in the software’s interdependent network of logic, and if left unfixed can have cascading repercussions throughout the software. But fixing them often requires tracing out consequences that have metastasized in every direction from the original error. As the amount of computer code in our world soars (doubling every two years in consumer products alone), we need practical ways to minimize the number of bugs. But software development is still at a preindustrial stage—it remains more craft than engineering. Programmers resemble artisans: they handcraft computer code out of basic programming languages using logic, intuition, and pattern-recognition skills honed over years of experience.

If I could wish for anything else, it would be a little more moderation, a little more tolerance, and a little more of the trustful innocence of that boy who learned his prayers at the knee of the gentle, kindly old priest at the Sisters' Convent school.

Have we found anything better than moderation and sobriety? Have we found anything better than doing what is right?

What this difference in arousability means is that you notice levels of stimulation that go unobserved by others. This is true whether we are talking about subtle sounds, sights, or physical sensations like pain. It is not that your hearing, vision, or other senses are more acute (plenty of HSPs wear glasses). The difference seems to lie somewhere on the way to the brain or in the brain, in a more careful processing of information. We reflect more on everything. And we sort things into finer distinctions. Like those machines that grade fruit by size—we sort into ten sizes while others sort into two or three. This greater awareness of the subtle tends to make you more intuitive, which simply means picking up and working through information in a semiconscious or unconscious way. The result is that you often “just know” without realizing how. Furthermore, this deeper processing of subtle details causes you to consider the past or future more. You “just know” how things got to be the way they are or how they are going to turn out. This is that “sixth sense” people talk about. It can be wrong, of course, just as your eyes and ears can be wrong, but your intuition is right often enough that HSPs tend to be visionaries, highly intuitive artists, or inventors, as well as more conscientious, cautious, and wise people. The downside of the trait shows up at more intense levels of stimulation. What is moderately arousing for most people is highly arousing for HSPs. What is highly arousing for most people causes an HSP to become very frazzled indeed, until they reach a shutdown point called “transmarginal inhibition.” Transmarginal inhibition was first discussed around the turn of the century by the Russian physiologist Ivan Pavlov, who was convinced that the most basic inherited difference among people was how soon they reach this shutdown point and that the quick-to-shut-down have a fundamentally different type of nervous system. No one likes being overaroused, HSP or not. A person feels out of control, and the whole body warns that it is in trouble. Overarousal often means failing to perform at one’s best. Of course, it can also mean danger. An extra dread of overarousal may even be built into all of us. Since a newborn cannot run or fight or even recognize danger, it is best if it howls at anything new, anything arousing at all, so that grown-ups can come and rescue it. Like the fire department, we HSPs mostly respond to false alarms. But if our sensitivity saves a life even once, it is a trait that has a genetic payoff. So, yes, when our trait leads to overarousal, it is a nuisance. But it is part of a package deal with many advantages.

Stimulation is anything that wakes up the nervous system, gets its attention, makes the nerves fire off another round of the little electrical charges that they carry. We usually think of stimulation as coming from outside, but of course it can come from our body (such as pain, muscle tension, hunger, thirst, or sexual feelings) or as memories, fantasies, thoughts, or plans. Stimulation can vary in intensity (like the loudness of a noise) or in duration. It can be more stimulating because it is novel, as when one is startled by a honk or shout, or in its complexity, as when one is at a party and hearing four conversations at once plus music. Often we can get used to stimulation. But sometimes we think we have and aren’t being bothered, but suddenly feel exhausted and realize why: We have been putting up with something at a conscious level while it was actually wearing us down. Even a moderate and familiar stimulation, like a day at work, can cause an HSP to need quiet by evening. At that point, one more “small” stimulation can be the last straw.

In moderation, goals and other external motivators are powerful, but when they become the exclusive drives to do anything, it’s overwhelming.

We are wise to use moderation in all things, meaning to allow ourselves just enough but not too much of anything. This helps us live balanced lives and keeps the doors of our lives closed to the enemy.

Anything that keeps you moving and increases your heart rate is enough to trigger nature’s reward for not giving up. There’s no objective measure of performance you must achieve, no pace or distance you need to reach, that determines whether you experience an exercise-induced euphoria. You just have to do something that is moderately difficult for you and stick with it for at least twenty minutes. That’s because the runner’s high isn’t a running high. It’s a persistence high.

Do you think anything more is requisite to ensure success than moderate abilities and a good share of perseverance? I believe I may lay claim to these, together with a real love of the subjects of study, but as regards any thorough knowledge of these subjects at present, I fear I am deficient in most." Edith Pechey

Do you think anything more is requisite to ensure success than moderate abilities and a good share of perseverance? I believe I may lay claim to these, together with a real love of the subjects of study, but as regards any thorough knowledge of these subjects at present, I fear I am deficient in most.' -Edith Pechey

The most common response to these complications is to suggest modest hacks and tips. Perhaps if you observe a digital Sabbath, or keep your phone away from your bed at night, or turn off notifications and resolve to be more mindful, you can keep all the good things that attracted you to these new technologies in the first place while still minimizing their worst impacts. I understand the appeal of this moderate approach because it relieves you of the need to make hard decisions about your digital life—you don’t have to quit anything, miss out on any benefits, annoy any friends, or suffer any serious inconveniences. But as is becoming increasingly clear to those who have attempted these types of minor corrections, willpower, tips, and vague resolutions are not sufficient by themselves to tame the ability of new technologies to invade your cognitive landscape—the addictiveness of their design and the strength of the cultural pressures supporting them are too strong for an ad hoc approach to succeed. In my work on this topic, I’ve become convinced that what you need instead is a full-fledged philosophy of technology use, rooted in your deep values, that provides clear answers to the questions of what tools you should use and how you should use them and, equally important, enables you to confidently ignore everything else.

But you do not know anything about me,’ observed Phryne in a clear, carrying voice as cold as one of Brenton’s blizzards. ‘Moderate your tone and mind your manners.

Sure, I hated cleaning more than almost anything in the world, but I was going to go out there and do a perfectly adequate job at almost cleaning. Nothing like moderate effort to prove a point.

How careful was our blessed Saviour of little ones, that they might not be offended! How he defends his disciples from malicious imputations of the Pharisees! How careful not to put new wine into old vessels (Matt. 9:17), not to alienate new beginners with the austerities of religion (as some do indiscreetly). Oh, says he, they shall have time to fast when I am gone, and strength to fast when the Holy Ghost is come upon them. It is not the best way, to assail young beginners with minor matters, but to show them a more excellent way and train them in fundamental points. Then other things will not gain credence with them. It is not amiss to conceal their defects, to excuse some failings, to commend their performances, to encourage their progress, to remove all difficulties out of their way, to help them in every way to bear the yoke of religion with greater ease, to bring them to love God and his service, lest they acquire a distaste for it before they know it. For the most part we see that Christ plants in young beginners a love which we call their `first love' (Rev. 2:4), to carry them through their profession with more delight, and does not expose them to crosses before they have gathered strength; as we bring on young plants and fence them from the weather until they be rooted. Mercy to others should move us to deny ourselves in our liberties oftentimes, in case of offending weak ones. It is the `little ones' that are offended (Matt. 18:6). The weakest are most ready to think themselves despised; therefore we should be most careful to give them satisfaction. It would be a good contest amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others. Yet people should not tire and wear out the patience of others: nor should the weaker so far demand moderation from others as to rely upon their indulgence and so to rest in their own infirmities, with danger to their own souls and scandal to the church. Neither must they despise the gifts of God in others, which grace teaches to honor wheresoever they are found, but know their parts and place, and not undertake anything above their measure, which may make their persons and their case obnoxious to

The brutality of language conceals the banality of thought and, with certain major exceptions, is indistinguishable from a kind of conformism. Cities, once the initial euphoria of discovery had worn off, were beginning to provoke in her a kind of unease. in New York, there was nothing, deep down, that appealed to her in the mixture of puritanism and megalomania that typified this people without a civilization. What helps you live, in times of helplessness or horror? The necessity of earning or kneading, the bread that you eat, sleeping, loving, putting on clean clothes, rereading an old book, the smell of ripe cranberries and the memory of the Parthenon. All that was good during times of delight is exquisite in times of distress. The atomic bomb does not bring us anything new, for nothing is more ancient than death. It is atrocious that these cosmic forces, barely mastered, should immediately be used for murder, but the first man who took it into his head to roll a boulder for the purpose of crushing his enemy used gravity to kill someone. She was very courteous, but inflexible regarding her decisions. When she had finished with her classes, she wanted above all to devote herself to her personal work and her reading. She did not mix with her colleagues and held herself aloof from university life. No one really got to know her. Yourcenar was a singular an exotic personage. She dressed in an eccentric but very attractive way, always cloaked in capes, in shawls, wrapped up in her dresses. You saw very little of her skin or her body. She made you think of a monk. She liked browns, purple, black, she had a great sense of what colors went well together. There was something mysterious about her that made her exciting. She read very quickly and intensely, as do those who have refused to submit to the passivity and laziness of the image, for whom the only real means of communication is the written word. During the last catastrophe, WWII, the US enjoyed certain immunities: we were neither cold nor hungry; these are great gifts. On the other hand, certain pleasures of Mediterranean life, so familiar we are hardly aware of them - leisure time, strolling about, friendly conversation - do not exist. Hadrian. This Roman emperor of the second century, was a great individualist, who, for that very reason, was a great legist and a great reformer; a great sensualist and also a citizen, a lover obsessed by his memories, variously bound to several beings, but at the same time and up until the end, one of the most controlled minds that have been. Just when the gods had ceased to be, and the Christ had not yet come, there was a unique moment in history, between Cicero and Marcus Aurelius, when man stood alone. We know Yourcenar's strengths: a perfect style that is supple and mobile, in the service of an immense learnedness and a disabused, decorative philosophy. We also know her weakness: the absence of dramatic pitch, of a fictional progression, the absence of effects. Writers of books to which the work ( Memoirs of Hadrian ) or the author can be likened: Walter Pater, Ernest Renan. Composition: harmonious. Style: perfect. Literary value: certain. Degree of interest of the work: moderate. Public: a cultivated elite. Cannot be placed in everyone's hands. Commercial value: weak. People who, like her, have a prodigious capacity for intellectual work are always exasperated by those who can't keep us with them. Despite her acquired nationality, she would never be totally autonomous in the US because she feared being part of a community in which she risked losing her mastery of what was so essential to her work; the French language. Their modus vivendi could only be shaped around travel, accepted by Frick, required by Yourcenar.

**Important** This exercise is done on only one side. You must first decide which side of the body has the tightest iliacus and is rotated forward. Use the “QUIZ” to determine your tightest side. You only do this exercise on the tightest side. Do not switch to the other side to balance yourself. We are actually creating balance by only doing this exercise on the side that is out of balance. If you don’t know what side is tightest, then skip this exercise. On the Back Realign the pelvis on your back Lie down on your back and bring both knees up towards your chest so both feet are off the ground. Place your hand behind the knee of the side that is tightest (determined with the “QUIZ”). Squeeze your hand with your calf by bending your knee. At the same time, push against your hand, without moving, as if you’re pushing your foot down towards the ground. Your hand will be resisting the pressure of your leg pressing against you. You don’t need to press your hardest; a mild to moderate amount of pressure is just fine. The other leg is just up off the ground and not doing anything. It’s important to keep it up off the ground so that it doesn’t accidentally push into the ground or cheat in some way. There is no motion with this exercise, just pushing. Push against your hand so that your foot is trying to touch the ground but not moving. Hold the push for two seconds, or one deep breath, and then relax. Repeat this push ten times. After those ten repetitions, your pelvis should be in better alignment. In Standing