Arriving In Style Quotes

What’s this?” I asked. “I was hoping you could tell me,” she said. “It arrived a few weeks ago, left on my doorstep. At first, I thought it was some sort of gift from Malachi—even though this isn’t his style.” “Right,” agreed Adrian. “Grenades, camo vests . . . those are his usual gifts of choice.

This is Bayle’s meeting, isn’t it?” Kennet asked, looking over his shoulder at the large bronze clock hanging on the wall. “Doesn’t he know it’s rude to arrive late to your own party?” “When you arrived late to your own birthday party, you told me that was arriving in style,” Linnea reminded him.

I know what it is! We’ve arrived at the West Coast! We’re all strangers again! Folks, I just forgot the biggest gumption trap of all. The funeral procession! The one everybody’s in, this hyped-up, fuck-you, supermodern, ego style of life that thinks it owns this country.

Perhaps if I’d arrived donned in a pair of trousers, with my hair in a tangled mess—a style you apparently prefer—you’d have shown me the courtesy of granting an interview before sending me away.

We arrive and depart this life alone. Every moment in-between is a unique opportunity to experience as much love and belonging as we can possibly muster. Instead we obsess over petty differences and turn our backs on those we are supposed to love.

If you're worried about death and about your own end, don't. It's coming whether you like it or not. You will either arrive at the end of your life in style or you will arrive broken and beaten, but whichever way you choose, have no doubt that you WILL ARRIVE.

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

Thence it is possible to arrive by easy stages at the happy notion, not uncommon among 'intellectuals', that taste consists of distaste, and that the loftiest of pleasures is that of feeling displeased; and thus to end by enjoying almost nothing in literature but one's own opinions, while oneself incapable of writing a living sentence.

Michael shook his head. “I don’t need to be carted to the altar,” he announced. “I want to arrive in style with my friends. This is how it started, and this is how it continues.

He keeps us waiting rather than wishing for him. I feel it a matter of perfect indifference whether he arrives at any moment or not at all.” — Lady Harriet Cavendish of George Beau Brummell

We arrived and we thought, 'This is our time. This is our generation. We have a responsibility.' " @garyjkemp of Spandau Ballet in "Mad World: An Oral History of the New Wave Artists and Songs That Defined the 1980s

The conversation progressed, bumper-car style, to a very heated discussion about death and the survival of the soul. It amazes me that we, as a species, can argue so fervently over something that is, when all is said and done, unknowable and unprovable. Nonetheless, we all arrive at conclusions and cleave to our certainties: that there is nothing but the Void; or that we will find ourselves writing an admissions exam at the Pearly Gates.

As soon as I entered the hall, everyone stopped talking. Clearly, as in most places like this one, gossip had spread faster than I could walk. That didn’t bother me, not now. Taking a deep breath, I announced my arrival – ‘Alex’ style

The older sisters all had tacky taste: brocade curtains and brightly painted accent walls, mimicking the tropical colonial style of the country they’d left behind and the era in which they’d left it. Camila didn’t need textile reminders of home. She’d arrived like a bird that was molting.

The book you promised me has come. I was intending to read it at my convenience and I opened it on arrival without meaning to do any more than just get an idea of its contents. The next thing I knew the book itself had charmed me into a deeper reading of it there and then. How lucid its style is...

Stop waiting for someone to give you what you want. The universe is too busy to care. It has worlds to create and galaxies to destroy. If you're worried about death and about your own end, don't. It's coming whether you like it or not. You will either arrive at the end of your life in style or you will arrive broken and beaten, but whichever way you choose, have no doubt that you WILL ARRIVE. There is only now. If you have power, it's now. If you can change anything, you have to do it now. If you want to be or to have that next great thing, be it. Have it. Take it. Own it. Do it. Become it. Be awesome. Do epic shit. Do it now. The clock is ticking.

But Mandelbrot continued to feel oppressed by France’s purist mathematical establishment. “I saw no compatibility between a university position in France and my still-burning wild ambition,” he writes. So, spurred by the return to power in 1958 of Charles de Gaulle (for whom Mandelbrot seems to have had a special loathing), he accepted the offer of a summer job at IBM in Yorktown Heights, north of New York City. There he found his scientific home. As a large and somewhat bureaucratic corporation, IBM would hardly seem a suitable playground for a self-styled maverick. The late 1950s, though, were the beginning of a golden age of pure research at IBM. “We can easily afford a few great scientists doing their own thing,” the director of research told Mandelbrot on his arrival. Best of all, he could use IBM’s computers to make geometric pictures. Programming back then was a laborious business that involved transporting punch cards from one facility to another in the backs of station wagons.

Henry, who is in every other respect exactly what a brother should be, who loves me, consults me, confides in me, and will talk to me by the hour together, has never yet turned the page in a letter; and very often it is nothing more than, "Dear Mary, I am just arrived. Bath seems full, and every thing as usual. Your's sincerely.' That is the true manly style; that is a complete brother's letter.

The clock ticked away toward seven; news circulated that the tuxedo-clad Marlboro Man had arrived. He’d spent the day with his groomsmen and guests, driving them to the big city and treating them all to black cowboy boots to match their tuxes. Black patent slip-ons--and monogrammed Dopp kits--weren’t exactly his style. Even Mike got his own pair of shit-kickers, which he proudly displayed to guests walking into the church.

It was said that in the markets to the south of Taghaza salt was exchanged for its weight in gold, which was an exaggeration. The misconception comes from the West African style of silent barter noted by Herodotus and subsequently by many other Europeans. In the gold-producing regions of West Africa, a pile of gold would be set out, and a salt merchant would counter with a pile of salt, each side altering their piles until an agreement was reached. No words were exchanged during this process, which might take days. The salt merchants often arrived at night to adjust their piles and leave unseen. They were extremely secretive, not wanting to reveal the location of their deposits. From this it was reported in Europe that salt was exchanged in Africa for its weight in gold. But it is probable that the final agreed-upon two piles were never of equal weight.

I had only just arrived at the club when I bumped into Roger. After we had exchanged a few pleasantries, he lowered his voice and asked, “What do you think of Martha and I as a potential twosome?” “That,” I replied, “would be a mistake. Martha and me is more like it.” “You’re interested in Martha?” “I’m interested in clear communication.” “Fair enough,” he agreed. “May the best man win.” Then he sighed. “Here I thought we had a clear path to becoming a very unique couple.” “You couldn’t be a very unique couple, Roger.” “Oh? And why is that?” “Martha couldn’t be a little pregnant, could she?” “Say what? You think that Martha and me . . .” “Martha and I.” “Oh.” Roger blushed and set down his drink. “Gee, I didn’t know.” “Of course you didn’t,” I assured him. “Most people don’t.” “I feel very badly about this.” “You shouldn’t say that: I feel bad . . .” “Please, don’t,” Roger said. “If anyone’s at fault here, it’s me.

....It was to complete his marriage with Maimuna, the daughter of Al Hareth, the Helalite. He had become betrothed to her on his arrival at Mecca, but had post-poned the nuptials until after he had concluded the rites of pilgrimage. This was doubtless another marriage of policy, for Maimuna was fifty-one years of age, and a widow, but the connection gained him two powerful proselytes. One was Khaled Ibn al Waled, a nephew of the widow, an intrepid warrior who had come near destroy- ing Mahomet at the battle of Ohod. He now became one of the most victorious champions of Islamism, and by his prowess obtained the appellation of " The Sword of God." The other proselyte was Khaled's friend, Amru Ibn al Aass ; the same who assailed Mahomet with poetry and satire at the commencement of his prophetic career ; who had been an ambassador from the Koreishites to the king of Abyssinia, to obtain the surrender of the fugitive Moslems, and who was henceforth destined with his sword to carry victoriously into foreign lands the faith he had once so strenuously opposed. Note.— Maimuna was the last spouse of the prophet, and, old as she was at her marriage, survived all his other wives. She died many years after him, in a pavilion at Serif, under the same tree in the shade of which her nuptial tent had been pitched, and was there interred. The pious historian, Al Jannabi, who styles himself "a poor servant of Allah, hoping for the pardon of his sins through the mercy of God," visited her tomb on returning from a pilgrimage to Mecca, in the year of the Hegira 963, a.d. 1555. "I saw there," said he, "a dome of black marble erected in memory of Maimuna, on the very spot on which the apostle of God had reposed with her. God knows the truth ! and also the reason of the black color of the stone. There is a place of ablution, and an oratory ; but the building has fallen to decay.

It has now been many months, at the present writing, since I have had a nourishing meal, but I shall soon have one—a modest, private affair, all to myself. I have selected a few dishes, and made out a little bill of fare, which will go home in the steamer that precedes me, and be hot when I arrive—as follows: Radishes. Baked apples, with cream Fried oysters; stewed oysters. Frogs. American coffee, with real cream. American butter. Fried chicken, Southern style. Porter-house steak. Saratoga potatoes. Broiled chicken, American style. Hot biscuits, Southern style. Hot wheat-bread, Southern style. Hot buckwheat cakes. American toast. Clear maple syrup. Virginia bacon, broiled. Blue points, on the half shell. Cherry-stone clams. San Francisco mussels, steamed. Oyster soup. Clam Soup. Philadelphia Terapin soup. Oysters roasted in shell-Northern style. Soft-shell crabs. Connecticut shad. Baltimore perch. Brook trout, from Sierra Nevadas. Lake trout, from Tahoe. Sheep-head and croakers, from New Orleans. Black bass from the Mississippi. American roast beef. Roast turkey, Thanksgiving style. Cranberry sauce. Celery. Roast wild turkey. Woodcock. Canvas-back-duck, from Baltimore. Prairie liens, from Illinois. Missouri partridges, broiled. 'Possum. Coon. Boston bacon and beans. Bacon and greens, Southern style. Hominy. Boiled onions. Turnips. Pumpkin. Squash. Asparagus. Butter beans. Sweet potatoes. Lettuce. Succotash. String beans. Mashed potatoes. Catsup. Boiled potatoes, in their skins. New potatoes, minus the skins. Early rose potatoes, roasted in the ashes, Southern style, served hot. Sliced tomatoes, with sugar or vinegar. Stewed tomatoes. Green corn, cut from the ear and served with butter and pepper. Green corn, on the ear. Hot corn-pone, with chitlings, Southern style. Hot hoe-cake, Southern style. Hot egg-bread, Southern style. Hot light-bread, Southern style. Buttermilk. Iced sweet milk. Apple dumplings, with real cream. Apple pie. Apple fritters. Apple puffs, Southern style. Peach cobbler, Southern style Peach pie. American mince pie. Pumpkin pie. Squash pie. All sorts of American pastry. Fresh American fruits of all sorts, including strawberries which are not to be doled out as if they were jewelry, but in a more liberal way. Ice-water—not prepared in the ineffectual goblet, but in the sincere and capable refrigerator.

Story creates meaning. Coincidence, then, would seem our enemy, for it is the random, absurd collisions of things in the universe and is, by definition, meaningless. And yet coincidence is a part of life, often a powerful part, rocking existence, then vanishing as absurdly as it arrived. The solution, therefore, is not to avoid coincidence, but to dramatize how it may enter life meaninglessly, but in time gain meaning, how the anti-logic of randomness becomes the logic of life-as-lived.

The emigrants aboard the Mayflower of the West were typical. On arrival in eastern Ohio, they founded the town of Marietta, and happily imposed taxes on themselves to fund the construction and operation of a school, church, and library. Nine years after their arrival, they founded the first of the Yankee Midwest’s many New England–style colleges. Marietta College was headed by New England–born Calvinist ministers and dedicated to “assiduously inculcating” the “essential doctrines and duties of the Christian religion.

Even without world wars, revolutions and emigration, siblings growing up in the same home almost never share the same environment. More accurately, brothers and sisters share some environments — usually the less important ones — but they rarely share the one single environment that has the most powerful impact on personality formation. They may live in the same house, eat the same kinds of food, partake in many of the same activities. These are environments of secondary importance. Of all environments, the one that most profoundly shapes the human personality is the invisible one: the emotional atmosphere in which the child lives during the critical early years of brain development. The invisible environment has little to do with parenting philosophies or parenting style. It is a matter of intangibles, foremost among them being the parents’ relationship with each other and their emotional balance as individuals. These, too, can vary significantly from the birth of one child to the arrival of another. Psychological tension in the parents’ lives during the child’s infancy is, I am convinced, a major and universal influence on the subsequent emergence of ADD. A hidden factor of great importance is a parent’s unconscious attitude toward a child: what, or whom, on the deepest level, the child represents for the parents; the degree to which the parents see themselves in the child; the needs parents may have that they subliminally hope the child will meet. For the infant there exists no abstract, “out-there” reality. The emotional milieu with which we surround the child is the world as he experiences it. In the words of the child psychiatrist and researcher Margaret Mahler, for the newborn, the parent is “the principal representative of the world.” To the infant and toddler, the world reveals itself in the image of the parent: in eye contact, intensity of glance, body language, tone of voice and, above all, in the day-today joy or emotional fatigue exhibited in the presence of the child. Whatever a parent’s intention, these are the means by which the child receives his or her most formative communications. Although they will be of paramount importance for development of the child’s personality, these subtle and often unconscious influences will be missed on psychological questionnaires or observations of parents in clinical settings. There is no way to measure a softening or an edge of anxiety in the voice, the warmth of a smile or the depth of furrows on a brow. We have no instruments to gauge the tension in a father’s body as he holds his infant or to record whether a mother’s gaze is clouded by worry or clear with calm anticipation. It may be said that no two children have exactly the same parents, in that the parenting they each receive may vary in highly significant ways. Whatever the hopes, wishes or intentions of the parent, the child does not experience the parent directly: the child experiences the parenting. I have known two siblings to disagree vehemently about their father’s personality during their childhood. Neither has to be wrong if we understand that they did not receive the same fathering, which is what formed their experience of the father. I have even seen subtly but significantly different mothering given to a pair of identical twins.

Tender poached egg. Creamy mashed potatoes. And the thick layer of hot, melted cheese! Those are all incredibly delicious, but what takes the cake is the roux! It's been made in a VICHYSSOISE style!" VICHYSSOISE Boiled potatoes, onions, leeks and other ingredients are pureed with cream and soup stock to make this potage. It's often served chilled. Its creation is generally credited to Louis Diat, a French chef at the Ritz Carlton in New York, who first put it on the hotel's menu in 1917. "Amazing! It looks like a thick, heavy dish that would sit in the stomach like lead, but it's so easy to eat!" "The noodles! It's the udon noodles, along with the coriander powder, that makes it feel so much lighter! Coriander is known for its fresh, almost citrusy scent and its mildly spicy bite. It goes exceptionally well with the cumin kneaded into the noodles, each spice working to heighten the other's fragrance. AAAH! It's immensely satisfying!" "I have also included dill, vichyssoise's traditional topping. Dry roasting the dill seeds together with the cumin seeds made a spice mix that gave a strong aroma to the roux." "Hm! Fat noodles in a thick, creamy roux. Eating them is much the same experience as having dipping noodles. What an amazing concept to arrive at from a century-old French soup recipe!

There was a short railway official travelling up to the terminus, three fairly short market-gardeners picked up two stations afterwards, one very short widow lady going up from a small Essex town, and a very short Roman Catholic priest going up from a small Essex village. When it came to the last case, Valentin gave it up and almost laughed. The little priest was so much the essence of those Eastern flats; he had a face as round and dull as a Norfolk dumpling; he had eyes as empty as the North Sea; he had several brown-paper parcels, which he was quite incapable of collecting. The Eucharistic Congress had doubtless sucked out of their local stagnation many such creatures, blind and helpless, like moles disinterred. Valentin was a skeptic in the severe style of France, and could have no love for priests. But he could have pity for them, and this one might have provoked pity in anybody. He had a large, shabby umbrella, which constantly fell on the floor. He did not seem to know which was the right end of his return ticket. He explained with a moon-calf simplicity to everybody in the carriage that he had to be careful, because he had something made of real silver "with blue stones" in one of his brown-paper parcels. His quaint blending of Essex flatness with saintly simplicity continuously amused the Frenchman till the priest arrived (somehow) at Tottenham with all his parcels, and came back for his umbrella.

She crouched in the gutter and wept. It all led here. Rudy stood there, next to her. It began to rain, nice and hard. Kurt Steiner called out, but neither of them moved. One sat painfully now, among the falling chunks of rain, and the other stood next to her, waiting. “Why did he have to die?” she asked, but still, Rudy did nothing; he said nothing. When finally she finished and stood herself up, he put his arm around her, best-buddy style, and they walked on. There was no request for a kiss. Nothing like that. You can love Rudy for that, if you like. Just don’t kick me in the eggs. That’s what he was thinking, but he didn’t tell Liesel that. It was nearly four years later that he offered that information and when they arrived, Liesel would hold them in her hands like the clouds, and she would wring them out like the rain.

The term may have been coined in 1845, but the seeds of Manifest Destiny arrived with Christopher Columbus when he stumbled onto the shores of North America—the self-styled “New World.” Since then, the death grip of its ideology has been the operating principle of the American Empire—a fervent, fanatical, at times religious mandate to carry out economic and geo-political acts that will always benefit the chosen few, which, in today’s parlance is the “one percent.” In fact, this Draconian gospel of exceptionalism has been the all-powerful dogma fueling American imperialism and free-market fundamentalism at the core of U.S. armed atrocities—both domestic and foreign. Writer and cabinetmaker Charles Sullivan offers this allegory: “It is the unquestioned religion of America that also bears a strange resemblance to the ideology of the cancer cell.

It was in Cleveland that Magic Slim became the most successful pornographic film producer in America. His training center was a key link in a human trafficking supply chain stretching from the former Soviet Republics in Eastern Europe to the United States. Trafficking accounts for an estimated $32 billion in annual trade with sex slavery and pornographic film production accounting for the greatest percentage. The girls arrived at Slim’s building young and naive, they left older and wiser. This was a classic value chain with each link making a contribution.  Slim’s trainers were the best, and it showed in the final product. Each class of girls was judged on the merits. The fast learners went on to advanced training. They learned proper etiquette, social skills and party games. They learned how to dress, apply makeup and discuss world events.  Best in-class were advertised in international style magazines with code words. These codes were known only to select clients and certain intermediaries approved by Slim. This elaborate distribution system was part of Slim’s business model, his clients paid an annual subscription fee for the on-line dictionary. The code words and descriptions were revised monthly.  An interested client would pay an access fee for further information that included a set of professional  photographs, a video and voice recordings of the model addressing the client by name.  Should the client accept, a detailed travel itinerary was submitted calling for first class travel and accommodation.  Slim required a letter of understanding spelling out terms and conditions and a 50% deposit. He didn’t like contracts, his word was his bond, everyone along the chain knew that. Slim's business was booming.

The problem, Augustine came to believe, is that if you think you can organize your own salvation you are magnifying the very sin that keeps you from it. To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.” Hungry for exaltation, the proud person has a tendency to make himself ridiculous. Proud people have an amazing tendency to turn themselves into buffoons, with a comb-over that fools nobody, with golden bathroom fixtures that impress nobody, with name-dropping stories that inspire nobody. Every proud man, Augustine writes, “heeds himself, and he who pleases himself seems great to himself. But he who pleases himself pleases a fool, for he himself is a fool when he is pleasing himself.”16 Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy. Augustine suddenly came to realize that the solution to his problem would come only after a transformation more fundamental than any he had previously entertained, a renunciation of the very idea that he could be the source of his own solution.

The influence of geometry upon philosophy and scientific method has been profound. Geometry, as established by the Greeks, starts with axioms which are (or are deemed to be) self-evident, and proceeds, by deductive reasoning, to arrive at theorems that are very far from self-evident. The axioms and theorems are held to be true of actual space, which is something given in experience. It thus appeared to be possible to discover things about the actual world by first noticing what is self-evident and then using deduction. This view influenced Plato and Kant, and most of the intermediate philosophers. When the Declaration of Independence says 'we hold these truths to be self-evident', it is modelling itself on Euclid. The eighteenth-century doctrine of natural rights is a search for Euclidean axioms in politics.8 The form of Newton's Principia, in spite of its admittedly empirical material, is entirely dominated by Euclid. Theology, in its exact scholastic forms, takes its style from the same source. Personal religion is derived from ecstasy, theology from mathematics; and both are to be found in Pythagoras.

When she first arrived, Mi-ran was impressed. The dormitories were modern and each of the four girls who would share one room had her own bed rather than use the Korean bed mats laid out on a heated floor, the traditional way of keeping warm at night while expending little fuel. But as winter temperatures plunged Chongjin into a deep freeze, she realized why it was that the school had been able to give her a place in its freshman class. The dormitories had no heating. Mi-ran went to sleep each night in her coat, heavy socks, and mitten with a towel draped over her head. When she woke up, the towel would be crusted with frost from the moisture of her breath. In the bathroom, where the girls washed their menstrual rags (nobody had sanitary napkins, so the more affluent girls used gauze bandages while the poor girls used cheap synthetic cloths), it was so cold that the rags would freeze solid within minutes of being hung up to dry. Mi-ran hated the mornings. Just as in Jun-sang's school, they were roused by a military-style roll call at 6:00 A.M., but instead of marching off like proud soldiers, they shivered into the bathroom and splashed icy water on their faces, under a grotesque canopy of frozen menstrual rags.

The next day we booked a three-hundred pound sow for a most unusual photoshoot. She was chauffeured to Hollywood from a farm in Central Valley, and arrived in style at the soundstage bright and early, ready for her close-up. She was a perfect pig, straight from the animal equivalent of Central casting: pink, with gray spots and a sweet disposition. Like Wilbur from Charlotte's Web, but all grown up. I called her "Rhonda." In a pristine studio with white walls and a white floor, I watched as Rhonda was coaxed up a ramp that led to the top of a white pedestal, four feet off the ground. Once she was situated, the ramp was removed, and I took my place beside her. It was a simple setup. Standing next to Rhonda, I would look into the camera and riff about the unsung heroes of Dirty Jobs. I'd conclude with a pointed question: "So, what's on your pedestal?" It was a play on that credit card campaign: "What's in your wallet?" I nailed it on the first take, in front of a roomful of nervous executives. Unfortunately, Rhonda nailed it, too. Just as I asked, "What's on your pedestal?" she crapped all over hers. It was an enormous dump, delivered with impeccable timing. During the second take, Rhonda did it again, right on cue. This time, with a frightful spray of diarrhea that filled the studio with a sulfurous funk, blackening the white walls of the pristine set, and transforming my blue jeans into something browner. I could only marvel at the stench, while the horrified executives backed into a corner - a huddled mass, if you will, yearning to breath free. But Rhonda wasn't done. She crapped on every subsequent take. And when she could crap no more, she began to pee. She peed on my cameraman, She peed on her handler. She peed on me. Finally, when her bladder was empty, we got the take the network could use, along with a commercial that won several awards for "Excellence in Promos." (Yes, they have trophies for such things.) Interestingly, the footage that went viral was not the footage that aired, but the footage Mary encouraged me to release on YouTube after the fact. The outtakes of Rhonda at her incontinent finest. Those were hysterical, and viewed more times than the actual commercial. Go figure. Looking back, putting a pig on a pedestal was maybe the smartest thing I ever did. Not only did it make Rhonda famous, it established me as the nontraditional host of a nontraditional show. One whose primary job was to appear more like a guest, and less like a host. And, whenever possible, not at all like an asshole.

So now George has arrived. He is not nervous in the least. As he gets out of his car, he feels an upsurge of energy, of eagerness for the play to begin. And he walks eagerly, with a springy step, along the gravel path past the Music Building toward the Department office. He is all actor now—an actor on his way up from the dressing room, hastening through the backstage world of props and lamps and stagehands to make his entrance. A veteran, calm and assured, he pauses for a well-measured moment in the doorway of the office and then, boldly, clearly, with the subtly modulated British intonation which his public demands of him, speaks his opening line: "Go od morning!" And the three secretaries—each one of them a charming and accomplished actress in her own chosen style—recognize him instantly, without even a flicker of doubt, and reply "Good morning!" to him. (There is something religious here, like responses in church—a reaffirmation of faith in the basic American dogma that it is, always, a good morning. Good, despite the Russians and their rockets, and all the ills and worries of the flesh. For of course we know, don't we, that the Russians and the worries are not really real? They can be un-thought and made to vanish. And therefore the morning can be made to be good. Very well then, it is good.)

I met a man. I met a man. I let him throw me raound the bed. And smoked, me, spliffs and choked my neck until I said I was dead. I met a man who took me for walks. Long ones in the country. I offer up. I offer up in the hedge. I met a man I met with her. She and me and his friend to bars at night and drink champagne and bought me chips at every teatime. I met a man with condoms in his pockets. Don't use them. He loves children in his heart. No. I met a man who knew me once. who saw me around when I was a child. Who said you're a fine looking woman now. Who said come back marry me live on my farm. No. I met a man who was a priest I didn't I did. Just as well as many another one would. I met a man. I met a man. who said he'd pay me by the month. who said he'd keep me up in style and I'd be waiting when he arrived. No is what I say. I met a man who hit me a smack. I met a man who cracked my arm. I met a man who said what are you doing out so late at night. I met a man. I met a man. And wash my mouth out with soap. I wish I could. That I did then. I met a man. A stupid thing. I met a man. Should have turned on my heel. I thought. I didn't know to think. I didn't even know to speak. I met a man. I kept on walking. I met a man. I met a man. And I lay down. And slapped and cried and wined and dined. I met a man and many more and I didn't know you at all.

En arrivant à Albany, nous nous rendîmes directement vers un grand bâtiment moderne. Avec ses nombreuses vitres, son grand hall et ses standardistes, il ressemblait à n'importe quel immeuble de bureaux et collait parfaitement avec l'aménagement urbain de ce quartier de la ville. J'imaginais que c'était exactement l'effet escompté par les potioneuses qui mettaient un point d'honneur à ne jamais se faire remarquer par les humains depuis la sombre époque des chasses aux sorcières organisées par l’Église catholique en Europe. - Tu es certaine que c'est là ? - Tu t'attendait à quoi ? A une vieille bâtisse au fond d'un cimetière ? - Pourquoi un cimetière ? Les potioneuses ne communiquent pas avec les esprits que je sache ? Je levai les yeux au ciel. - C'est fou ce que tu peux être vieux jeu parfois, tu sais ? - J'ai le droit de trouver que ça manque d'originalité, tout de même ? - Pas la peine d'épiloguer là-dessus, de toute façon je vais le cramer. Elle me jeta un regard surpris. - Quoi ? - Ben l'immeuble, je vais le cramer, répondis-je. - Rebecca, c'est pas parce que je trouve qu'un édifice a un style d'architecture un peu trop banal ou aseptisé à mon goût qu’il faut te sentir obligée de l'incendier... souligna-t-elle tandis que je sortais de la voiture en riant. Dix minutes plus tard, le grimoire était en cendre, l'immeuble en flammes et le conseil des Huit entièrement décimé.

It had been years since he'd seen a woman handle a crowd of admirers so deftly- not since Lily in her gambling days. Fascinated, he wondered where the hell she had come from. He knew about all the new arrivals in London, and he'd never seen her before. She must be some diplomat's wife, or some exclusive courtesan. Her lips were red and pouting, her pale white shoulders enticingly bare above the blue velvet of her gown. She laughed frequently, tossing her head back in a way that caused her chestnut curls to dance. Like the other men present, Derek was captivated by her figure, the luscious round breasts, the tiny waist, all revealed by a well-fitted gown that was unlike the shapeless Grecian styles of the other women. "A toast to the loveliest bosom in London!" Lord Bromley, a rakish ne'er-do-well, exclaimed. Titillated and excited, the crowd raised their glasses with a cheer. Waiters rushed to bring more liquor. "Miss," one of them begged, "I entreat you to cast my dice for me." "Whatever good luck I have is yours," she assured him, and shook the dice in the box so vigorously that her breasts quivered beneath their shallow covering. The temperature in the room escalated rapidly as a host of admiring sighs greeted the display. Derek decided to intervene before the crowd's mood became too highly charged. Either the vixen didn't realize the lust she was inciting, or she was doing it deliberately. Either way, he wanted to meet her.

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

The essay had developed from there to meditate more generally on language barriers, class difference, Tony’s philosophy of teaching, and his first impressions of living in a foreign place; but to his detractors, the damage had already been done. A doctoral student in cultural studies (San Diego) was the first to tweet a link to the essay, writing ‘I can’t even deal with how much is wrong here’ and adding a trigger warning and the hashtags #whiteprivilege, #povertytourism, and #yuck. The fury spread from there. Tony’s name was trending in a matter of hours, and the more attention his essay attracted, the angrier his critics seemed to get. He was accused of colonialist condescension, of reinforcing harmful stereotypes, of sentimentalising violence, and of being yet another entitled white man presuming, in a way that somehow managed to be both predatory and insipid, that the most valuable aspect of a thing was always, and only ever, his experience of it. Disgusted tweeters demanded to know why, if Tony had travelled to Mexico in order to teach English, he had not learned Spanish before he arrived; they pointed out all the invidious ways in which his essay implied the inarticulacy of his native guide, as though it were Eduardo’s failure that Tony could not understand him; they asked what right he had to appropriate the fight that he had witnessed, to instrumentalise it, and to seek to profit from it in the form of cultural cachet; they analysed the inherent problematics of his rather florid prose style; and they invited him, in less than cordial terms, to apologise to Mexicans, renounce all forms of white supremacy, and go home.

With an obscure hesitation one steps into the day and its frame and its costume. Between the puzzlement and its summary abandonment, between the folds of waking consciousness and their subsequent limitation, is a possible city. Solitude, hotels, aging, love, hormones, alcohol, illness – these drifting experiences open it a little. Sometimes prolonged reading holds it ajar. Another’s style of consciousness inflects one’s own; an odd syntactic manner, a texture of embellishment, pause. A new mode of rest. I can feel physiologically haunted by a style. It’s why I read ideally, for the structured liberation from the personal, yet the impersonal inflection can persist outside the text, beyond the passion of readerly empathy, a most satisfying transgression that arrives only inadvertently, never by force of intention. As if seized by a fateful kinship, against all the odds of sociology, the reader psychically assumes the cadence of the text. She sheds herself. This description tends towards a psychological interpretation of linguistics, but the experience is also spatial. I used to drive home from my lover’s apartment at 2 a.m., 3 a.m. This was Vancouver in 1995. A zone of light-industrial neglect separated our two neighbourhoods. Between them the stretched-out city felt abandoned. My residual excitement and relaxation would extend outwards from my body and the speeding car, towards the dilapidated warehouses, the shut storefronts, the distant container yards, the dark exercise studios, the pools of sulphur light, towards a low-key dereliction. I would feel pretty much free. I was a driver, not a pronoun, not a being with breasts and anguish. I was neither with the lover nor alone. I was suspended in a nonchalance. My cells were at ease. I doted on nothing.

On Friday, August 9, for example, amid a rising tide of urgent war matters, he found time to address a minute to the members of his War Cabinet on a subject dear to him: the length and writing style of the reports that arrived in his black box each day. Headed, appropriately enough, by the succinct title “BREVITY,” the minute began: “To do our work, we all have to read a mass of papers. Nearly all of them are far too long. This wastes time, while energy has to be spent in looking for the essential points.” He set out four ways for his ministers and their staffs to improve their reports. First, he wrote, reports should “set out the main points in a series of short, crisp paragraphs.” If the report involved discussion of complicated matters or statistical analysis, this should be placed in an appendix. Often, he observed, a full report could be dispensed with entirely, in favor of an aide-mémoire “consisting of headings only, which can be expanded orally if needed.” Finally, he attacked the cumbersome prose that so often marked official reports. “Let us have an end to phrases such as these,” he wrote, and quoted two offenders: “It is also of importance to bear in mind the following considerations…” “Consideration should be given to the possibility of carrying into effect…” He wrote: “Most of these woolly phrases are mere padding, which can be left out altogether, or replaced by a single word. Let us not shrink from using the short expressive phrase, even if it is conversational.” The resulting prose, he wrote, “may at first seem rough as compared with the flat surface of officialese jargon. But the saving of time will be great, while the discipline of setting out the real points concisely will prove an aid to clear thinking.” That evening, as he had done almost every weekend thus far, he set off for the country.

Anyone reading or rereading Infinite Jest will notice an interesting pertinence: throughout the book, Wallace’s flat, minor, one-note characters walk as tall as anyone, peacocks of diverse idiosyncrasy. Wallace doesn’t simply set a scene and novelize his characters into facile life; rather, he makes an almost metaphysical commitment to see reality through their eyes. A fine example of this occurs early in Infinite Jest, during its “Where was the woman who said she’d come” interlude. In it we encounter the paranoid weed addict Ken Erdedy, whose terror of being considered a too-eager drug buyer has engendered an unwelcome situation: he is unsure whether or not he actually managed to make an appointment with a woman able to access two hundred grams of “unusually good” marijuana, which he very much wants to spend the weekend smoking. For eleven pages, Erdedy does nothing but sweat and anticipate this woman’s increasingly conjectural arrival with his desired two hundred grams. I suspect no one who has struggled with substance addiction can read this passage without squirming, gasping, or weeping. I know of nothing else in the entirety of literature that so convincingly inhabits a drug-smashed consciousness while remaining a model of empathetic clarity. The literary craftsman’s term for what Wallace is doing within the Erdedy interlude is free indirect style, but while reading Wallace you get the feeling that bloodless matters of craftsmanship rather bored him. Instead, he had to somehow psychically become his characters, which is surely why he wrote so often, and so well, in a microscopically close third person. In this very specific sense, Wallace may be the closest thing to a method actor in American literature, which I cannot imagine was without its subtle traumas. And Erdedy is merely one of Infinite Jest’s hundreds of differently damaged walk-on characters! Sometimes I wonder: What did it cost Wallace to create him?

Following feeling, relying on liking or wanting, we are not free. The freedom to "do as we like" is not freedom of choice because we are ruled by the powerful property of feeling; we cannot choose apart from liking and disliking. Likes and dislikes may be articulated in the form of sophisticated-sounding opinions, but the decision is made for us by feeling. The Western world places a high value on personal feelings and opinions: Each individual "has a right" to an opinion. But rarely do we question how we have arrived at our opinion. Upon examination, we may discover that opinions tend to stem from convenience, familiarity, and selfishness–what feels good or what is pleasing or comfortable to us. Upon this basis, we act, and receive the consequences of our action. Even if we compile a large number of such opinions, there is no guarantee that we will develop a wise perspective as a ground for action. Often this process only creates a mass of confusion, for opinions of one individual tend to conflict with the opinions of another. If there appears to be agreement, we tend to assume this agreement will remain stable. But agreement only means that the needs of the individuals involved are temporarily similar, and when those needs shift, agreement will evaporate. To make certain decisions, we rely on logic or scientific findings, which are supposedly free from personal opinion but are still weighted with the opinions of a particular culture. This style of knowing is founded on particular distinctions and ignores other possibilities. The evidence is clear that the scope of modern scientific knowledge is limited, for this knowledge is not yet able to predict and control the side-effects resulting from its own use. Its solutions in turn create more problems, reinforcing the circular patterns of samsara. Only understanding that penetrates to the root causes of problems can break this circularity. Until we explore the depths of consciousness, we cannot resolve the fundamental questions that face human beings.

Construction finally began that winter, and by early 1974 Syncrude’s Mildred Lake site bustled with 1,500 construction workers. But the deal remained tentative as cost estimates grew beyond the initial $1.5 billion to $2 billion or more and the federal government’s new budget arrived with punitive new taxes for oil and gas exports. Then, in the first week of December, one of the Syncrude partners, Atlantic Richfield, summarily quit the consortium, leaving a 30 percent hole in its financing. A mad scramble ensued in search of a solution. Phone calls pinged back and forth between government officials in Edmonton and Ottawa. Finally, on the morning of February 3, 1975, executives from the Syn-crude partner companies and cabinet ministers from the Alberta, Ontario and federal governments met without fanfare and outside the media’s brightest spotlights at an airport hotel in Winnipeg to negotiate a deal to save the project. Lougheed and Ontario premier Bill Davis both attended, along with their energy ministers. Federal mines minister Donald Macdonald represented Pierre Trudeau’s government, accompanied by Trudeau’s ambitious Treasury Board president, Jean Chrétien. Macdonald and Davis, both Upper Canadian patricians in the classic mould, were put off by Lougheed’s blunt style. By midday, the Albertans were convinced Macdonald would not be willing to compromise enough to reach a deal. Rumours in Lougheed’s camp after the fact had it that over lunch, Chrétien persuaded the mines minister to accept the offer on the table. Two days later, Chrétien rose in the House of Commons to announce that the federal government would be taking a 15 percent equity stake in the Syn-crude project, with Alberta owning 10 percent and Ontario the remaining 5 percent. In the coming years, it would be Lougheed, with his steadfast support and multimillion-dollar investments in SAGD, who would be seen as the Patch’s great public sector champion. But it was Chrétien, “the little guy from Shawinigan,” whose backroom deal-making skills had saved Syncrude

We arrived here yesterday . The ambassador is indisposed and will therefore be staying indoors for a few days. If only he were not so morose, all would be well. I can see all too clearly Fate has severe trials in store for me. But courage! A lighthearted spirit can put up with anything. A light heart? It makes me laugh, the way the words flow from my pen: oh, if there were a little more lightheartedness in my veins I should be the happiest creature under the sun. Am I to despair of my own powers, my own gifts, when others with paltry abilities and talents go showing off, smugly self-satisfied? Dear God who bestowed all these gifts on me, why didst Thou not keep half back, and in their place grant me confidence and contentment? Patience! Patience! All will improve. And I tell you, my dear fellow, you were right. I feel far better within myself now that I am among these people, kept busy day in, day out, watching their doings and goings-on. It is true that, since we are so constituted as to be forever comparing ourselves with others and our surroundings with ourselves, our happiness or misery depends on the things in our environment; and, this being so, nothing is more dangerous than solitude. It is in the nature of our imagination to be rising, impelled and nurtured by the fantastic images of poetry; and it conceives of a chain of beings with ourselves as the most inferior and everything else more glorious and with greater perfections. All of this is quite natural. We often feel that we lack something and seem to see that very quality in someone else, promptly attributing all our own qualities to him too, and a kind of ideal contentment as well. And so the happy mortal is a model of complete perfection – which we have ourselves created. On the other hand, once we set to work diligently, in spite of all our shortcomings and the toilsomeness of it, we quite often find that in our leisurely, tacking style we make better headway than others who sail and row – and it gives us a genuine sense of ourselves, to keep pace with others or indeed outstrip them.

He ran long at the White House, and arrived late to his next meeting with Hillary Clinton, Jake Sullivan and Frank Ruggiero—their first major strategy session on Taliban talks after the secret meeting with A-Rod. She was waiting in her outer office, a spacious room paneled in white and gilt wood, with tasseled blue and pink curtains and an array of colorfully upholstered chairs and couches. In my time reporting to her later, I only ever saw Clinton take the couch, with guests of honor in the large chair kitty-corner to her. She’d left it open for him that day. “He came rushing in. . . . ” Clinton later said. “And, you know, he was saying ‘oh I’m so sorry, I’m so sorry.’ ” He sat down heavily and shrugged off his coat, rattling off a litany of his latest meetings, including his stop-in at the White House. “That was typical Richard. It was, like, ‘I’m doing a million things and I’m trying to keep all the balls in the air,’ ” she remembered. As he was talking, a “scarlet red” flush went up his face, according to Clinton. He pressed his hands over his eyes, his chest heaving. “Richard, what’s the matter?” Clinton asked. “Something horrible is happening,” he said. A few minutes later, Holbrooke was in an ambulance, strapped to a gurney, headed to nearby George Washington University Hospital, where Clinton had told her own internist to prepare the emergency room. In his typically brash style, he’d demanded that the ambulance take him to the more distant Sibley Memorial Hospital. Clinton overruled him. One of our deputies on the SRAP team, Dan Feldman, rode with him and held his hand. Feldman didn’t have his BlackBerry, so he scrawled notes on a State Department expense form for a dinner at Meiwah Restaurant as Holbrooke dictated messages and a doctor assessed him. The notes are a nonlinear stream of Holbrooke’s indomitable personality, slashed through with medical realities. “Call Eric in Axelrod’s office,” the first read. Nearby: “aortic dissection—type A . . . operation risk @ > 50 percent”—that would be chance of death. A series of messages for people in his life, again interrupted by his deteriorating condition: “S”—Secretary Clinton—“why always together for medical crises?” (The year before, he’d been with Clinton when she fell to the concrete floor of the State Department garage, fracturing her elbow.) “Kids—how much love them + stepkids” . . . “best staff ever” . . . “don’t let him die here” . . . “vascular surgery” . . . “no flow, no feeling legs” . . . “clot” . . . and then, again: “don’t let him die here want to die at home w/ his fam.” The seriousness of the situation fully dawning on him, Holbrooke turned to job succession: “Tell Frank”—Ruggiero—“he’s acting.” And finally: “I love so many people . . . I have a lot left to do . . . my career in public service is over.” Holbrooke cracked wise until they put him under for surgery. “Get me anything you need,” he demanded. “A pig’s heart. Dan’s heart.

A fierce battle was taking place at Tobruk, and nothing thrilled him more than spirited warfare and the prospect of military glory. He stayed up until three-thirty, in high spirits, “laughing, chaffing and alternating business with conversation,” wrote Colville. One by one his official guests, including Anthony Eden, gave up and went to bed. Churchill, however, continued to hold forth, his audience reduced to only Colville and Mary’s potential suitor, Eric Duncannon. Mary by this point had retired to the Prison Room, aware that the next day held the potential to change her life forever. — IN BERLIN, MEANWHILE, HITLER and Propaganda Minister Joseph Goebbels joked about a newly published English biography of Churchill that revealed many of his idiosyncrasies, including his penchant for wearing pink silk underwear, working in the bathtub, and drinking throughout the day. “He dictates messages in the bath or in his underpants; a startling image which the Führer finds hugely amusing,” Goebbels wrote in his diary on Saturday. “He sees the English Empire as slowly disintegrating. Not much will be salvageable.” — ON SUNDAY MORNING, a low-grade anxiety colored the Cromwellian reaches of Chequers. Today, it seemed, would be the day Eric Duncannon proposed to Mary, and no one other than Mary was happy about it. Even she, however, was not wholly at ease with the idea. She was eighteen years old and had never had a romantic relationship, let alone been seriously courted. The prospect of betrothal left her feeling emotionally roiled, though it did add a certain piquancy to the day. New guests arrived: Sarah Churchill, the Prof, and Churchill’s twenty-year-old niece, Clarissa Spencer-Churchill—“looking quite beautiful,” Colville noted. She was accompanied by Captain Alan Hillgarth, a raffishly handsome novelist and self-styled adventurer now serving as naval attaché in Madrid, where he ran intelligence operations; some of these were engineered with the help of a lieutenant on his staff, Ian Fleming, who later credited Captain Hillgarth as being one of the inspirations for James Bond. “It was obvious,” Colville wrote, “that Eric was expected to make advances to Mary and that the prospect was viewed with nervous pleasure by Mary, with approbation by Moyra, with dislike by Mrs. C. and with amusement by Clarissa.” Churchill expressed little interest. After lunch, Mary and the others walked into the rose garden, while Colville showed Churchill telegrams about the situation in Iraq. The day was sunny and warm, a nice change from the recent stretch of cold. Soon, to Colville’s mystification, Eric and Clarissa set off on a long walk over the grounds by themselves, leaving Mary behind. “His motives,” Colville wrote, “were either Clarissa’s attraction, which she did not attempt to keep in the background, or else the belief that it was good policy to arouse Mary’s jealousy.” After the walk, and after Clarissa and Captain Hillgarth had left, Eric took a nap, with the apparent intention (as Colville

Rabbi Zimmerman is away this Shabbat morning, so Rabbi David Stern leads Chever Torah in his place. Rabbi Stern is young, handsome, and possessed of a lightning quick wit. He wears his hair in the style made famous by J.F.K. His energy is contagious. The morning's discussion accelerates as he asks a question worthy of Rashi, then paces back and forth in front of the hall grinning with delight as we answer and respond with questions of our own. But a few minutes later the rhythm flags inexplicably and we sit silently, staring at our Torahs. Rabbi Stern fires off another question. No one answers. He offers a provocative observation - something controversial to stir the pot. Still, we are silent. Finally, in frustration, he exclaims, "Come on people! Somebody disagree with me! How can we learn anything if no one will disagree?" We laugh. But it occurs to me that Rabbi Stern has offered the most profound observation of the day, and it is a very Jewish idea. Unfortunately, most theological conversations I have had in church have been the self-reinforcing kind: a group of people sitting around telling each other what everyone already believes. If some brave soul interjects a radical new idea or questions one of the group's firmly held views, it is usually an unpleasant experience. We shift in our seats uncomfortably until someone rises to the bait. The discussion remains civil, but it seems that any challenge to the groups' theology must be corrected, so all comments are solidly aimed at that one goal: arriving at a preconceived answer. Chever Torah has no such agenda. Or perhaps I should say all discussions have the same agenda: to explore the possibilities - all the possibilities.

Shah Mamu the handsome dog’s grand arrival obviously made an impact on the old maid but he was told to wait. After standing around politely for a while, not his style at all, he barged straight into the drawing room where the extra class was on, and brazenly demanded that she let me off. Miss Perry held her ground until something sounding suspiciously like profanity to her ears was said. She blanched and weakly threatened to send him to the Principal. My hair stood on end when I heard him snarl, ‘What the damn Principal will do? He’ll hang me?’ And to my utter astonishment, instead of pulling his ears for his atrocious grammar and taking the ‘skin off his back’ with her feather duster after disabling him with one of her roundhouse forehands, or much worse, putting a hex on him and turning him to stone, she actually caved in and turned quite mild before letting me off the hook. Valiant valiant Shah Mamu!

This new generation of Italian American entertainers shared Sinatra’s view of the new dance music that emerged in the 1950s. “Rock-and-roll is the most brutal, ugly, desperate, vicious form of expression it has been my misfortune to hear,” Sinatra told Congress in 1958. “Rock-and-roll smells phony and false. It is sung, played, and written for the most part by cretinous goons, and by means of its almost imbecilic reiteration, and sly, lewd—in plain fact, dirty—lyrics … it manages to be the martial music of every sideburned delinquent on the face of the earth.” In response to the raw, driving sexuality of black-influenced rock, young Italian American men in New York and Philadelphia did to the new music what Sinatra and his generation had done to jazz. A style combining smooth vocal harmonies, romantic lyrics, and a stationary stage presence, doo-wop was invented in the 1940s by black youth on street corners, but it shot to the top of the pop charts in the late 1950s when Italian Americans adopted it as their own—just as most African American performers moved toward “soul music.” From 1958, when Dion (DiMucci) and the Belmonts placed several songs on the pop charts, until the “British Invasion” of 1964, Italian American doo-wop groups dominated American popular music. All wearing conservative suits and exuding a benign romanticism, the Capris, the Elegants, the Mystics, the Duprees, the Del-Satins, the Four Jays, the Essentials, Randy and the Rainbows, and Vito & the Salutations declared the arrival of Italians into American civilization. During the rise of doo-wop and Frank Rizzo, Malcolm X mocked the newly white Italians. “No Italian will ever jump up in my face and start putting bad mouth on me,” he said, “because I know his history. I tell him when you’re talking about me you’re talking about your pappy, your father. He knows his history. He knows how he got that color.” Though fewer and fewer Italian Americans know the history of which Malcolm X spoke, some have reenacted it.

When we peek behind the grinning mask of comic cynicism, we find a frustrated idealist. The comic sensibility wants the world to be perfect, but when it looks around, it finds greed, corruption, lunacy. The result is an angry and depressed artist. If you doubt that, ask one over for dinner. Every host in Hollywood has made that mistake: “Let’s invite some comedy writers to the party! That’ll brighten things up.” Sure… till the paramedics arrive. These angry idealists, however, know that if they lecture the world about what a rotten place it is, no one will listen. But if they trivialize the exalted, pull the trousers down on snobbery, if they expose society for its tyranny, folly, and greed, and get people to laugh, then maybe things will change. Or balance. So God bless comedy writers. What would life be like without them?

After agreeing to meet in an hour’s time, I returned to my quarters, then sent for Sahdienne. Too exhilarated to wait for her, I entered my bedroom and threw wide my wardrobe, hunting for a gown to suit the occasion. I hesitated before coming to a decision, my hand clutched around the fabric of the garment I was considering. It was my most beautiful gown--the one Steldor had given me for my sister’s seventeenth birthday party. In cream-and-gold fabric that matched my gold-and-pearl tiara, it was striking, with bell sleeves and a daringly cut neckline. It was the obvious choice--just as Steldor had been to be King. Sahdienne arrived at that moment, pulling me from my muddled memories. She had always loved the particular gown I’d chosen and had been enamored with my husband’s extraordinary taste. Now she eagerly assisted with my preparations, draping the beautiful gold-and-pearl necklace Steldor had given me to wear with the dress around my neck and styling my hair into an elegant roll at the back before fixing my tiara in place. With a quick curtsey, she departed and I walked into the parlor where my mother was waiting for me. I had not been informed of her arrival and immediately began to apologize. “I’m sorry to have kept you waiting, but…” I hesitated, for she was studying me with the strangest light in her blue eyes, and I wondered if I were overdressed. “Should I--? I mean, I can change into something else.” “No,” she said, approaching me to smooth my dark hair. “You’re perfect, dear. You’ve grown into such a beautiful woman.” I blushed, slightly embarrassed, but she candidly continued. “Since you and Steldor parted ways, I’ve often wondered if you’re lonely. No person has a whole heart until they find their match.

Nothing telegraphs wealth and stature like a coat with a fur collar. But make that coat out of common jersey, and the fur collar out of cheap and lowly rabbit, and you’ve undermined the implied value of the coat. Now, sell it at an exorbitant price, as if the coat were made of imported silk trimmed with sable, and you’ve arrived at the core of Chanel’s business model, the essence of the style that Paul Poiret dubbed “misérabilisme de luxe,” or “luxurious poverty.

As regards the footing or standing and the attitudes of archers, it may be safely asserted that there are as many varieties as there are archers to call them into existence; that no two are exactly alike in all particulars; and that no one archer has yet been seen to combine all the excellences that might be centred in a perfect archer. That an archer's general position may be a good one it must possess three qualities—firmness, elasticity, and grace: firmness, to resist the strain and the recoil of the bow—for if there be any wavering or unsteadiness the shot will probably prove a failure; elasticity, to give free play to the muscles, and the needful command over them—which cannot be the case should the position be too rigid and stiff; and grace, to render the archer and his performance agreeable, and not ludicrous, to the spectator. It so far, fortunately, happens that the third requirement—that of grace—is almost a necessary consequence of the possession of the other two: as the best position for practical results is, in fact, the most graceful one. Experience proves that an awkward ungainly style of shooting is very seldom successful. All these three requisites must be kept constantly in mind in every endeavour to arrive at the best position for combining them.

Lark Barnes wasn’t much older than me, yet she was married and pregnant with twins. On bed rest for the last few months, she was trapped in her updated Craftsman-style house. Thanks to Bailey, my new job involved caring for Lark during the day. Petite with spiky dark hair, Lark needed the help too. She was all belly these days. In fact when I arrived at the house that morning, I found her stuck in bed. “I’m beached!” she cried as I entered the bedroom. After a little effort, I tugged her out of the bed and helped her into the bathroom.

Stop waiting for someone to give you what you want. The universe is too busy to care. It has worlds to create and galaxies to destroy. If you're worried about death and about your own end, don't. It's coming whether you like it or not. You will either arrive at the end of your life in style or you will arrive broken and beaten, but whichever way you choose, have no doubt that you WILL ARRIVE. There

You will either arrive at the end of your life in style or you will arrive broken and beaten, but whichever way you choose, have no doubt that you WILL ARRIVE.

Instead of Coriander, I chose a French-style bistro, quiet and easy, where the server talked me into the braised rabbit, which arrived exquisitely tender in a gravy of such textured depth that I took out my notebook and scribbled a few notes on what I thought the ingredients might be. Thyme, rosemary, carrots, and parsley. Mushrooms and mustard and shallots.

His 1968 film of Finian’s Rainbow, a fanciful 1947 Broadway blast from the left by Fred Saidy, E. Y. “Yip” Harburg and Burton Lane, is a guidebook to other movies and musicals. Coppola packs his film with intrusive references that proclaim the artifices of filmusical style and the tension between credible storytelling and musical convention. The editing of an arrival by train comes directly from Hallelujah; a dance with laundry on a clothesline from Dames; the aerial floating on that clothing from Mary Poppins; the spray of fire hoses on a burning church from Strike; the passing of water pails, “Keep the water coming,” from Our Daily Bread; the use of blackface from two decades of filmusicals between The Jazz Singer and The Jolson Story.

What does True Wireless Earbuds Mean Where are my earphones? Ahh!! There they are….and they are tangled (with irksome scream inside your head). There is nothing more frustrating than going on a search operation for your headphones and finally finding them entangled. Well thanks to the advance technology these days one of your daily struggles is gone with the arrival of wireless earphones in the market. No wire means no entanglement. ‘Kill the problem before it kills you’, you know the saying. Right! So what actually truly wireless earbuds are? Why should you replace your old headphones and invest in wireless ones? Without any further delay let’s dig deep into it. image WHAT ARE TRUE WIRELESS EARBUDS? A lot of people misunderstand true wireless earbuds and wireless earphones as the same thing. When it’s not. A true wireless earbuds which solely connects through Bluetooth and not through any wire or cord or through any other source. While wireless earphones are the ones which are connected through Bluetooth to audio source but the connection between the two ear plugs is established through a cable between them. Why true wireless earbuds? Usability: Who doesn’t like freedom! With no wire restrictions, it’s easier to workout without sacrificing your music motivation. From those super stretch yoga asanas to marathon running, from weight training to cycling - you actually can do all those without worrying about your phone safety or the dilemma of where to put them. With no wire and smooth distance connection interface, you have the full freedom of your body movement. They also comes with a charging case so you don’t have to worry about it’s battery. Good audio quality and background noise cancellation: With features like active noise cancellation, which declutter the unwanted background voice giving you the ultimate audio quality. These earbuds has just leveled up the experience of music and prevents you from getting distracted. Comfort and design: These small ear buddies are friendly which snuggles into your ear canal and don’t put too much pressure on your delicate ears as they are light weight. They are style statement maker and are comfortable to use even when you are on move, they stick to your ear and don’t fall off easily. Apart from all that you can easily answer your call on go, pause your music or whatever you are listening, switch to next by just touching your earplugs. image Convenience: You don’t necessarily have to have your phone on you like the wired ones. The farthest distance you could go was the length of the cable. But with wireless ones this is not the case, they could transmit sound waves from 8 meter upto 30 meters varying from model to model. Which allows you multi-task and make your household chores interesting. You can enjoy your podcasts or music or follow the recipe while cooking in your kitchen when your phone is lying in your living room. Voice assistance: How fascinating was it to watch all those detective/ secret agent thriller movies while they are on run and getting directions from their computer savvy buddies. Ethan Hunt from Mission Impossible….. Remember! Many wireless earphones comes with voice assistance feature which makes it easy to go around the places you are new to. You don’t have to stop and look to your phone screen for directions which makes it easier to move either on foot or while driving. Few things for you to keep in mind and compare before investing in a true wireless earphones :- Sound Quality Battery Life Wireless Range Comfort and design Warranty Price Gone are those days when true wireless earbuds were expensive possession. They are quite economical now and are available with various features depending upon different brands in your price range.

The three C’s, as I like to call them, are the real cornerstones to not only implementing a new milestone or behaviour, but to speed the process up for you and to ensure the behaviour lasts. These are as follows: Commitment: Once you make a decision to implement a new milestone or behaviour you need to really commit to it. You will get better and faster results by sticking to the plan. Consistency: Be consistent, once you commit to a new milestone or behaviour, make sure you stick to it. Repeat your steps/actions until successful and then the key is to maintain it. It usually takes around 3 days to start seeing the fruits of your labour. One vital note here is to make sure everyone involved in the child’s day to day care is singing off the same hymn sheet and not undoing all your hard work. Credit: Positive reinforcement is the final key to maintaining the desired effect. Focus on what it is you want them to do, not what you don’t want them to do. When they do it, be sure to celebrate this with them and praise the behaviour to encourage more of the same.

When it comes to the big items such as nursery furniture and equipment, it can be better to order these items during your second trimester (weeks 13-28) as you will have more energy to research what you want and build the item. Assembling all furniture and equipment beforehand is a good idea as you really get to grips with how they work.

A simple relaxing bed time routine could be something like a nice bath, followed by a little bit of baby massage, a bed time story, a feed and then bedtime.

The first point to remember is that if you are travelling west to east then the jet lag will be worse than if you were going from east to west. Just remember: "West is best, east is a beast". The reason for this is because our internal body clocks are a little longer than 24 hours, so it is easier for us to stay up longer than it is to fall asleep earlier than we are use to.

With a huff, I lock the door behind us and follow him to his Charger parked in the driveway behind my van. I suppose if we really are going to meet professional football royalty tonight, then we should arrive in a style that matches our suits rather than… well, my mini-van that looks right at home here on Shanty Row.

The most important thing about India, the thing to be gone into and understood and not seen from the outside, was the people. It was as though, in these small, crowded spaces, no one really felt at home. Everyone felt that the other man, the other group, was laughing; everyone lived with the feeling of siege. The emptiness of the yard was an aspect of its cleanliness. The emptiness of the space was live luxury. Gandhianism was almost a mass hysteria in India, but of a healthy kind. It was the good old values, but packaged in a modern-looking way, very mass-based. As in old Rome, so in modern Bangalore: the more important the man, the greater the crowd at his door. Where there is no want, there is no god. The very idea of the latrine was a non-brahmin idea: to enter such a polluted place was itself pollution. No old-time brahmin would have even contemplated the idea. Good brahmins, traditional brahmins, used open-air sites, a fresh one each time. In the palace where the brahmin had served there had been splendor and extravagance beyond human need, almost as though in the Hindu scheme one of the functions of great wealth was to remind men of the vanity of the senses. In Christian thinking the eternal opposites are the forces of good and evil. In Hindu or brahmin thought the opposites are worldliness and the life of the spirit. One can retreat from one to the other. When the world fails one, one can sink into the spirit, the idea of the world as the play of illusion. Bad architecture in a poor tropical city is more than an aesthetic matter. It spoils people's day to day lives; it wears down their nerves; it generates rages that can flow into many different channels. That station lets you into the very worst of the Bengali small-town atmosphere - ugly, noisy, crowded, full of the kind of deprivation I see in the style of urbanization in our country, the deprivation of mind, of basic needs. I've been practicing yoga for about 15 years now and it's helped me tremendously to arrive at this mental state in which I could take an enormous amount of chaos and confusion around me, for a while, without losing my own peace of mind. Formally, I'm an atheist, but I've reached a state where I separate spirituality from theism and religion. To me the Upanishads represent man's effort to understand the universe and himself at the very highest level of spirituality.

Murnau now inserts scenes with little direct connection to the story, except symbolically. One involves a scientist who gives a lecture on the Venus flytrap, the “vampire of the vegetable kingdom.” Then Knock, in a jail cell, watches in close-up as a spider devours its prey. Why cannot man likewise be a vampire? Knock senses his Master has arrived, escapes, and scurries about the town with a coffin on his back. As fear of the plague spreads, “the town was looking for a scapegoat,” the titles say, and Knock creeps about on rooftops and is stoned, while the street is filled with dark processions of the coffins of the newly dead. Ellen Hutter learns that the only way to stop a vampire is for a good woman to distract him so that he stays out past the first cock’s crow. Her sacrifice not only saves the city but also reminds us of the buried sexuality in the Dracula story. Bram Stoker wrote with ironclad nineteenth-century Victorian values, inspiring no end of analysis from readers who wonder if the buried message of Dracula might be that unlicensed sex is dangerous to society. The Victorians feared venereal disease the way we fear AIDS, and vampirism may be a metaphor: The predator vampire lives without a mate, stalking his victims or seducing them with promises of bliss—like a rapist or a pickup artist. The cure for vampirism is obviously not a stake through the heart, but nuclear families and bourgeois values. Is Murnau’s Nosferatu scary in the modern sense? Not for me. I admire it more for its artistry and ideas, its atmosphere and images, than for its ability to manipulate my emotions like a skillful modern horror film. It knows none of the later tricks of the trade, like sudden threats that pop in from the side of the screen. But Nosferatu remains effective: It doesn’t scare us, but it haunts us. It shows not that vampires can jump out of shadows, but that evil can grow there, nourished on death. In a sense, Murnau’s film is about all of the things we worry about at three in the morning—cancer, war, disease, madness. It suggests these dark fears in the very style of its visuals. Much of the film is shot in shadow. The corners of the screen are used more than is ordinary; characters lurk or cower there, and it’s a rule of composition that tension is created when the subject of a shot is removed from the center of the frame. Murnau’s special effects add to the disquieting atmosphere: the fast motion of Orlok’s servant,

In New York City on a February morning nearly fifty years later, the faintest pale light begins to limn the buildings. A movie, a romantic adventure. It still plays that way in my imagination. And yet, unlike in a movie, I will now pay the consequences of my foolish actions. So many years later, when I have finally begun to offer something of value to the world, something that heals the wounds of time and life, I will have to flee, leave it all behind. I can’t bear it. Worse, though, how can I bear prison? Either way, I will no longer live the life I so love. A tear stings my eye. I don’t want to give this up. This home, these nieces of mine, my Instagram world, this full and satisfying life. Wallowing has never been my style. But . . . where will I go? Who will be there when I arrive? In the dark, I let myself shed tears of regret. My phone rings in my hand, startling me. The screen says Asher. My heart drops. “Asher? Is everything all right?” “Sam is in the hospital. Intensive care.” And suddenly the vistas of faraway lands disappear, and I see myself in prison gray, because I cannot leave my niece. I won’t. “I’ll be right there.” Chapter Eighteen Sam The next time I awaken, my headache is vaguely less horrific. It’s still there, pulsing around the skin of my brain, and I feel dizzy and strange, but I can also actually see a little bit. There are no windows, so I can’t tell what time it is. An IV pumps drugs into my arm, and a machine beeps my heartbeat. I swing my head carefully to the right, and there is Asher, sound asleep. He looks terrible, his skin pale and greasy, his hair unkempt. The vision from my dream pops up, of him balding and older, our two little boys,

Human beings, hooked by the mystery of the Kefahuchi Tract, arrived on its doorstep two hundred years after they got into space. They were arrant newcomers, driven by the nouveau enthusiasms of a cowboy economy. They had no idea what they had come for, or how to get it: they only knew they would. They had no idea how to comport themselves. They sensed there was money to be made. They dived right in. They started wars. They stunned into passivity five of the alien races they found in possession of the galaxy and fought the sixth — which they called 'the Nastic' out of a mistranslation of the Nastic's word for 'space' — to a wary truce. After that they fought one another. Behind all this bad behavior was an insecurity magnificent in scope, metaphysical in nature. Space was big, and the boys from Earth were awed despite themselves by the things they found there: but worse, their science was in a mess. Every race they met on their way through the Core had a star drive based on a different theory. All those theories worked, even when they ruled out one another's basic assumptions. You could travel between the stars, it began to seem, by assuming anything. If your theory gave you a foamy space to work with — if you had to catch a wave — that didn't preclude some other engine, running on perfectly smooth Einsteinian surface, from surfing the same tranche of empty space. It was even possible to build drives on the basis of superstring-style theories, which, despite their promise four hundred years ago had never really worked at all.

Arwood Hobbes was bored, Not regular bored, Not your casual, rainy-day, Cat in the Hat—style bored that arrives with the wet, leaving you with nothing to do. It wasn't post-fun or pre-excitement bored, either. It was, somehow, different. It felt rare and deliberate, entire and complete, industrial and inescapable. It was the kind of bored that had you backstroking in the green mist of eternity wondering about the big questions without searching for answers.

the decreasing demands in other areas were as important, and probably more so, for reducing the commitment of Catholics. As lannaccone (1994, p. 1204) has commented, the Catholic church "managed to arrive at a remarkable, 'worst of both worlds' position-discarding cherished distinctiveness in the areas of liturgy, theology, and life-style, while at the same time maintaining the very demands that its members and clergy are least willing to accept.

possibilities if she were to live here and enchant, our city would become even greater, right?” “Hm… yeah. Maybe the best compromise would be something like 50/50, where she could work with kids and enchant during her free time.” “That would be the best-case scenario,” said Bob as he looked up at the sky. “Ah, it’s almost dark.” “You’re right. Speaking of the dark, how do you like the new eye?” “It’s pretty cool. I can see more clearly at night.” “Wow, technology, huh?” “Yeah, that Cole is something else.” “Come on, let’s head to the city hall. I can’t wait to see what the mayor and Maky have in store for your celebration thing.” The three of us left the area around Pet City and went straight to the middle of the city. When we arrived, we found a small stage being set up in front of city hall. There were also some tables and chairs already set up, as well as long tables, which indicated a buffet. “Mmm… buffet style, I can’t wait,” I said. “Uh, I wonder what the stage is for,” said Adrian. Then the mayor came out and greeted us. “Wow, you boys are here early.

Noryangjin is a wholesale market where you can choose live fish and seafood from the tanks of different vendors and have them sent up to be prepared in a number of cooking styles at restaurants upstairs. My mother and I were with her two sisters, Nami and Eunmi, and they had picked out pounds of abalone, scallops, sea cucumber, amberjack, octopus, and king crab to eat raw and boiled in spicy soups. Upstairs, our table filled immediately with banchan dotting around the butane burner for our stew. The first dish to arrive was sannakji---live long-armed octopus. A plate full of gray-and-white tentacles wriggled before me, freshly severed from their head, every suction cup still pulsing.

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In Singin’ in the Rain, Lina Lamont provides both an effective “beard” for Don and Cosmo and a foil, representing both the reason for Don’s “unattached” state and the basis for their mutual contempt for women. Yet the signs are all there to be read for those interested in reading them: Cosmo and Don performing as a burlesque team, in which they sit on each other’s laps and play each other’s violins; Cosmo’s comment to Lina after the premiere of The Royal Rascal, “Yeah, Lina, you looked pretty good for a girl”;30 and their bullying, in “Moses Supposes,” of the fogyish diction coach, figuratively drawn out of his closet only to be ridiculed as an asexual “pansy” who can’t sing and dance (thus both confirming and denying homosexuality at the same time).31 On a broader scale, Kelly’s career as a dancer, offering a more masculinized style of athletic dance (in opposition especially to the stylized grace of Fred Astaire), represented a similar balancing act between, in this case, the feminized occupation of balletic dance and a strong claim of heterosexual masculinity. Significantly, the process of exclusion they use with the diction coach is precisely what Cosmo proposes they apply to Lina in converting The Dueling Cavalier into a musical: “It’s easy to work the numbers. All you have to do is dance around Lina and teach her how to take a bow.” But they also apply the strategy to Kathy, who is only just learning to “dance” in this sense (conveniently so, since Debbie Reynolds had had but little dance training, as noted).32 Early on, we see her dance competently in “All I Do Is Dream of You,” but she then seems extremely tentative in “You Were Meant for Me,” immobile for much of the number, not joining in the singing, and dancing only as Don draws her in (which is, of course, consistent with her character’s development at this point). With “Good Mornin’,” though, she seems to “arrive” as part of the Don-Cosmo team, even though for part of the number she serves as a kind of mannequin—much like the voice teacher in “Moses Supposes,” except that she sings the song proper while Don and Cosmo “improvise” tongue-twisting elaborations between the lines. As the number evolves, their emerging positions within the group become clear. Thus, during their solo clownish dance bits, using their raincoats as props, Kathy and Don present themselves as fetishized love objects, Kathy as an “Island girl” and Don as a matador, while Cosmo dances with a “dummy,” recalling his earlier solo turn in “Make ’em Laugh.

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... here was one of the most ambiguous, inscrutable styles Phaedrus had ever read. Here were encyclopedic sentences that left subject and predicate completely out of shouting distance. Parenthetic elements were unexplainably inserted inside other parenthetic elements, equally unexplainably inserted into sentences whose relevance to the preceding sentences in the reader's mind was dead and buried and decayed long before the arrival of the period. But most remarkable of all were the wondrous and unexplained proliferations of abstract categories that seemed freighted with special meanings that never got stated and whose content could only be guessed at; these piled one after another so fast and so close that Phaedrus knew he had no possible way of understanding what was before him, much less take issue with it.

Leaders co-create their reality not just by reflection but by asking the right questions. In the creative process, a question is a quest. Answers are dead ends. An answer is a blind alley through which no further movement of the mind is possible. When leaders live in questions they are able to navigate the complex problems of life and arrive at simple yet profound solutions. Complexities of the life arise because of our normal thinking process is not able to grasp our reality. So we need creativity in thinking. Creativity is a discontinuity in our thinking process. Creativity comes with sustained questioning of our old assumptions about reality.

Mr. Premier, we’re running out of time,” I said, “so let me cut to the chase. Before I walked into this room, I assume, the plan was for all of you to leave here and announce that the U.S. was responsible for the failure to arrive at a new agreement. You think that if you hold out long enough, the Europeans will get desperate and sign another Kyoto-style treaty. The thing is, I’ve been very clear to them that I can’t get our Congress to ratify the treaty you want. And there is no guarantee Europe’s voters, or Canada’s voters, or Japan’s voters, are going to be willing to keep putting their industries at a competitive disadvantage and paying money to help poor countries deal with climate change when the world’s biggest emitters are sitting on the sidelines. “Of course, I may be wrong,” I said. “Maybe you can convince everyone that we’re to blame. But that won’t stop the planet from getting warmer. And remember, I’ve got my own megaphone, and it’s pretty big. If I leave this room without an agreement, then my first stop is the hall downstairs where all the international press is waiting for news. And I’m going to tell them that I was prepared to commit to a big reduction in our greenhouse gases, and billions of dollars in new assistance, and that each of you decided it was better to do nothing. I’m going to say the same thing to all the poor countries that stood to benefit from that new money. And to all the people in your own countries that stand to suffer the most from climate change. And we’ll see who they believe.

There are two methods of delivering a blow. First is a boxing-like movement, and the second is the traditional karate strike. While equal in force, the boxing-style strike has a greater range and is easier to execute. The boxing-style strike uses gravity and shift of weight to support the strike, while the traditional karate-style strike uses a sudden tightening of your body’s muscles to deliver a short blow. The longer range of the boxing blow facilitates greater acceleration to a higher speed and is more efficient in creating a knockout effect. The traditional karate-style strike is more suitable for breaking boards of wood, but the composition of wood fibers is quite different from the human body's protective tissues. The traditional straight karate strike takes longer to execute and requires slight preparation. Since even a split second is of the essence and the force used is more efficient with the boxing style, it has won popularity in the martial arts field. From the split second you decide to move your body and deliver the strike, all you need is to aim at the opponent’s chin. You then need to accelerate your arm to maximum speed, and maintain that speed as your fist lodges in your opponent’s face. The opponent’s skull will then shake the brain and nerves to a concussion. The ancient Olympics had fighting sports. Sparta is believed to have had boxing around 500 BC. Spartans used boxing to strengthen their fighters’ resilience. Boxing matches were not held since Spartans feared that it would lead to internal competitions, which could reduce the morale of the losers. Sparta did not want low morale on the battlefield. For many years the question of Bodhidharma’s existence has been a matter of controversy among historians. A legend prevails that the evolution of karate began around 5 BC when Bodhidharma arrived to the Shaolin temple in China from India, and taught Zen Buddhism. He introduced a set of exercises designed to strengthen the mind and body. This marked the roots of Shaolin-style temple boxing. This type of Chinese boxing, also called kung fu, concentrates on full-body energy blows and improving acrobatic level. Indian breathing techniques are incorporated, providing control of the muscles of the whole body while striking. This promotes self-resistance that helps achieve balance and force when striking and kicking. Krav Maga shows that it is not the most efficient approach. It is certainly forceful, but cannot be mastered quickly enough, and also does not promote a natural and fast reach to the opponent's pressure points, nor does it adhere to the principle of reaction time.

An easy life is transmuted suffering, might in leopard's clothing, jargon as styled conversation.

TWO STYLES OF REASONING: PRINCIPLES-FIRST VERSUS APPLICATIONS-FIRST Principles-first reasoning (sometimes referred to as deductive reasoning) derives conclusions or facts from general principles or concepts. For example, we may start with a general principle like “All men are mortal.” Then we move to a more specific example: “Justin Bieber is a man.” This leads us to the conclusion, “Justin Bieber will, eventually, die.” Similarly, we may start with the general principle “Everything made of copper conducts electricity.” Then we show that the old statue of a leprechaun your grandmother left you is 100 percent copper. Based on these points, we can arrive at the conclusion, “Your grandmother’s statue will conduct electricity.” In both examples, we started with the general principle and moved from it to a practical conclusion. On the other hand, with applications-first reasoning (sometimes called inductive reasoning), general conclusions are reached based on a pattern of factual observations from the real world. For example, if you travel to my hometown in Minnesota one hundred times during January and February, and you observe every visit that the temperature is considerably below zero, you will conclude that Minnesota winters are cold (and that a winter visit to Minnesota calls for a warm coat as well as a scarf, wool hat, gloves, and ear warmers).

Berliners wear black" is the conventional wisdom. However, arriving in the city, you will find this is hardly true.

Why should I write to the newspapers instead of to the machines themselves, why not summon a monster meeting of machines, place the steam engine in the chair, and hold a council of war?” asked the anonymous “mad correspondent.” “I answer, the time is not yet ripe for this. . . . Our plan is to turn man’s besotted enthusiasm to our own advantage, to make him develop us to the utmost, and find himself enslaved unawares. “My object is to do my humble share towards pointing out what is the ultimatum, the ne plus ultra of perfection in mechanized development,” the writer continued, “even though that end be so far off that only a Darwinian posterity can arrive at it. I therefore venture to suggest that we declare machinery and the general development of the human race to be well and effectually completed when—when—when—Like the woman in white, I had almost committed myself of my secret. Nay, this is telling too much. I must content myself with disclosing something less than the whole. I will give a great step, but not the last. We will say then that a considerable advance has been made in mechanical development, when all men, in all places, without any loss of time, are cognizant through their senses, of all that they desire to be cognizant of in all other places, at a low rate of charge, so that the back country squatter may hear his wool sold in London and deal with the buyer himself—may sit in his own chair in a back country hut and hear the performance of Israel in Ægypt at Exeter Hall—may taste an ice on the Rakaia, which he is paying for and receiving in the Italian opera house Covent garden. Multiply instance ad libitum—this is the grand annihilation of time and place which we are all striving for, and which in one small part we have been permitted to see actually realised.”67 This letter, bearing the stamp of Samuel Butler in style if not in name, was signed “Lunaticus.” One hundred years after Erasmus Darwin gathered his circle of Lunaticks in the English Midlands, a strand of telegraph wire was uncoiled at the antipodes of the earth. Sparked by the transit of a few pulses of electromagnetic code over this embryonic fragment of a net, Samuel Butler foresaw the evolution, perhaps not so far off as he imagined, of that phenomenon, somewhere between mechanism and organism, now manifested as the World Wide Web.

The [Crimean War] victory was bitter sweet for the Ottomans, their weak Islamic realm saved by Christian soldiers. To show his gratitude and keep the West at bay, Sultan Abdulmecid was forced, in measures known as Tanzimat--reform--to centralize his administration, decree absolute equality for all minorities regardless of religion, and allow the Europeans all manner of once-inconceivable liberties. He presented St. Anne's, the Crusader church that had become Saladin's madrassa, to Napoleon III. In March 1855, the Duke of Brabant, the future King Leopold II of Belgium, exploiter of the Congo, was the first European allowed to visit the Temple Mount: its guards--club-wielding Sudanese from Darfur--had to be locked in their quarters for fear they would attack the infidel. In June, Archduke Maximilian, the heir to the Habsburg empire--and ill-fated future Emperor of Mexico--arrived with the officers of his flagship. The Europeans started to build hulking imperial-style Christian edifices in a Jerusalem building boom. Ottoman statesmen were unsettled and there would be a violent Muslim backlash, but, after the Crimean War, the West had invested too much to leave Jerusalem alone.

After traversing the open plain, the road led through a grove of young ebony trees, where guinea-fowls and a hartebeest were seen; it then wound, with all the characteristic eccentric curves of a goat-path, up and down a succession of land-waves crested by the dark green foliage of the mango, and the scantier and lighter-coloured leaves of the enormous calabash. The depressions were filled with jungle of more or less density, while here and there opened glades, shadowed even during noon by thin groves of towering trees. At our approach fled in terror flocks of green pigeons, jays, ibis, turtledoves, golden pheasants, quails and moorhens, with crows and hawks, while now and then a solitary pelican winged its way to the distance. Nor was this enlivening prospect without its pairs of antelope, and monkeys which hopped away like Australian kangaroos; these latter were of good size, with round bullet heads, white breasts, and long tails tufted at the end. We arrived at Kikoka by 5 P.M., having loaded and unloaded our pack animals four times, crossing one deep puddle, a mud sluice, and a river, and performed a journey of eleven miles. The settlement of Kikoka is a collection of straw huts; not built after any architectural style, but after a bastard form, invented by indolent settlers from the Mrima and Zanzibar for the purpose of excluding as much sunshine as possible from the eaves and interior. A sluice and some wells provide them with water, which though sweet is not particularly wholesome or appetizing, owing to the large quantities of decayed matter which is washed into it by the rains, and is then left to corrupt in it. A

hundred pounds a night. She had looked up the prices. She walked into a hyperbolic oriental extravaganza. Her bag had arrived before her. She walked in, uneasily, the wood panelling on the walls set off the scarlet fabrics. The king-size bed was lower than normal and a Ming stone carving stood in the room. She kept away, well away. She stepped out into the private walled garden with an oriental style water feature. The day was dry with a crisp chill in the air. The place was idyllic. It had a charm all its own. The sort of place she would love to bring Oliver.

This relatively hands-off style of rule practiced by the Eastern European empires was born of pragmatism. Social divisions were not a flaw to be overcome, but a tool to be used. In these realms, universal citizenship did not exist. People lived not as individuals but as parts of wider social estates, each of which came with its own set of privileges and prohibitions. Everyone was discriminated against to some extent, except for the sultan or czar. Everyone also had a function. To most people, before the arrival of modernity, the idea of equality before the law was unthinkable. What mattered most in life was to be allowed to fulfill their role undisturbed. Meanwhile, what mattered most to rulers was that the sum total of these various roles added up to them staying in power. For this, outsiders could be just as useful as locals and often showed themselves to be more dependable. The process of inviting helpful strangers into Eastern Europe began very early. Eastern European monarchs began looking abroad for talent in the Middle Ages Compared to Western Europe, the East was under-populated, lacking sities and the specialized craftsmen and traders who inhabited them. Eastern rulers also sat uneasily on the intersection of multiple frontiers: between pagan and Christian, Christian and Muslim, and Catholic and Orthodox. Because of this, they needed all the help they could get cultivating, defending, and administering their realms. In the eleventh century, A Hungarian king lectured his son about the usefulness of immigrants: 'As guests come from various areas and lands, so they bring with them various languages and customs, various examples and forms of armaments, which adorn and glorify the royal court. . . . For a kingdom of one language and one custom is weak and fragile. Therefore, my son, I order that you should feed them with goodwill and honor them so that they will prefer to live with you rather than inhabit any other place.' The young prince took his father's advice to heart. By the thirteenth century, the kingdom of Hungary harbored, within its ragile borders, groups of Jews, Muslims, Armenians, Slavs, Italians, Franks, Spaniards, and Germans

Chicago deep dish takes forever to cook and costs as much as four New York–style pizzas. Chicago deep dish is a commitment. You arrive at Uno’s, Giordano’s, Gino’s East, or Lou Malnati’s and place your order, and then you wait and wait for what seems like a lifetime. At times it feels like they are purposely tormenting you to make the deep-dish pizza seem all the more appealing. I actually make a point of not showing up hungry when I go out for a Chicago deep-dish pizza. It would be torture. To kill time, you eat a salad with provolone, salami, and pepperoncini in it and drink a pitcher of beer like you are preparing yourself for some kind of long, difficult journey of waiting. Finally your pizza arrives in a pan carried by your server with some kind of clamp contraption that I’m pretty sure is the same one they use to shape molten glass. After the first slice you are full, and you should be. You’ve eaten roughly three pounds of food that is baked on top of a crispy, cake-like crust. There is never a reason to eat more than one slice of deep dish, but you forge on. The wait has built an enthusiasm and excitement in you that can’t be quelled by just one slice. Most humans stop after two slices, but I like to think of myself as a superhuman.

When we peek behind the grinning mask of comic cynicism, we find a frustrated idealist. The comic sensibility wants the world to be perfect, but when it looks around, it finds greed, corruption, lunacy. The result is an angry and depressed artist. If you doubt that, ask one over for dinner. Every host in Hollywood has made that mistake: "Let's invite some comedy writers to the party! That'll brighten things up." Sure...till the paramedics arrive.

May 19: At 2:00 p.m., Marilyn arrives at Madison Square Garden for a brief rehearsal. She departs to have her hair styled by Kenneth Battelle at a cost of $150. Then she returns to her New York apartment for a $125 makeup session with Marie Irvine. Finally, her maid, Hazel Washington, helps hook Marilyn into her Jean Louis gown, and she arrives at Madison Square Garden approximately three hours before she is to perform. Introduced to an audience of fifteen thousand as the “late Marilyn Monroe” after she delays her entrance (all part of the carefully rehearsed show), Marilyn performs flawlessly as the last of twenty-three entertainers and is clearly the highlight of the evening. Columnist Dorothy Kilgallen describes Marilyn as “making love to the president of the United States.” Marilyn also attends a party at the home of Arthur Krim, president of United Artists. She is photographed in a group of Kennedy supporters watching Diahann Carroll sing. To her right is Maria Callas and Arthur Miller’s father, Isidore. She is also photographed with both Robert and John Kennedy, as well as presidential advisor Arthur Schlesinger Jr. Schlesinger and Robert Kennedy playfully compete to dance with Marilyn. Contrary to sensationalistic reports, Marilyn spends the rest of the evening in her New York apartment with her friend Ralph Roberts and James Haspiel, one of her devoted fans.

Tim Graham Tim Graham has specialized in photographing the Royal Family for more than thirty years and is foremost in his chosen field. Recognition of his work over the years has led to invitations for private sessions with almost all the members of the British Royal Family, including, of course, Diana, Princess of Wales, and her children. Her “magic” was a combination of style and compassion. She instinctively knew what was right for every occasion. One of my favorite photographs is a shot I took in Angola in 1997 that shows her with a young land-mine victim who had lost a leg. This image of the Princess was chosen by the Red Cross to appear on a poster to publicize the tragic reality of land mines. It’s an important part of her legacy. It is difficult to capture such a remarkable person in just one photo, but I like this one a lot because it sums up her warmth and concern. Diana had one of those faces that would be very hard to photograph badly. Over the years, there were times when she was fed up or sad, and those emotions I captured, too. They were relevant at the time. I felt horrified by the news of her death and that she could die in such a terrible, simply tragic way. I couldn’t conceive of how her sons would be able to cope with such a loss. I was asked just before the funeral to photograph Prince Charles taking William and Harry out in public for the first time so they could meet the crowds gathered at Kensington Palace and see the floral tributes. It was the saddest of occasions. I had by then received an invitation to the funeral and was touched to have been the only press photographer asked. After much deliberation, I decided to turn down the chance to be a guest in Westminster Abbey. Having photographed Diana for seventeen years, from the day she appeared as Prince Charles’s intended, right through her public and, on occasion by invitation, her private life, I felt that I had to take the final picture. It was the end of an era. From my press position at the door of the abbey, I watched everyone arrive for the service, including my wife, who had also been invited. During my career, I have witnessed so many historic events from the other side of a camera that I felt compelled to take that last photograph of the Princess’s story. Life has moved on, and the public have found other subjects to fascinate them--not least the now grownup sons of this international icon--but everyone knows Diana was unique.

May 15–16: Marilyn arrives punctually and works through the customary starts and stops of production without complaint. She watches the rushes and realizes that she is “sensational”—to employ the word the film’s editor, David Bretherton, uses when she asks him about her performance and appearance. But she angers Cukor, who learns of her criticisms of his shooting style. Marilyn’s lawyers are notified they will receive a letter from Fox stating that she will be in breach of her contract if she attends the birthday gala for President Kennedy.

To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.

And while the temperamentally active child will always be an energetic individual, how that looks can change over time. With guidance from you, your spirited child can learn to channel his energy in positive ways. Instead of jumping on Grandma’s couch, he may be jumping on a diving board. The slow-to-accept-change child may always find shifting from one activity to another a bit disconcerting, but with your assistance and support he can learn to cope with change. With a little forewarning and preparation, initially on your part and ultimately on his, he can learn to: arise in the morning, arrive at the dinner table promptly, and get into and out of the car without a major meltdown. By adapting your parenting techniques to fit his temperament and his style, and teaching him the skills he needs, you help him to live cooperatively with others and to be all that he can be. To deny him his energy, his need for preparation before shifts, or any of his other temperamental traits is telling him “don’t be”—don’t be who you are.

. . . and so we arrived at a ford that of course we couldn’t cross. To crown it all, it was raining. Captains Denegre and Tucker went off in the gathering darkness through mud ankle-deep, reappearing with news of a house somewhere into which we might be taken. Whatever failed us in those days, it was not Virginian hospitality! The good people whose home we invaded seemed more than pleased to receive us, and next morning betimes started us again “On to Richmond.” By that time all Christmas cheer had gone out of us. To reach a ferry, where there was only a tiny makeshift of a skiff, we and the mules wearily took up the burden of life again, plodding five miles through sloughs and hopeless mud, up perpendicular hills and down again, till every bone ached and philosophy ceased to be a virtue. Once more on the shores of classic Pamunkey, liquid mud flowing everywhere, in prospect a crossing, two by two, in a miserable egg-shell made of slimy planks, the bottom quite under water! The crowning feat of our expedition was, on reaching the other shore, all vehicles failing, to take heart of grace and walk six miles, in a downpour, to the nearest station of the railway. If it is asked what were our notions of perfection, I would answer that in those days we were sustained by what Cervantes styled “the bounding of the soul, the bursting of laughter, and the quicksilver of the five senses.” From Recollections Grave and Gay by Mrs. Burton Harrison. Scribners, New York, 1911.

As you move forward in life, seek to build upon your understanding of our communication and personality differences so that you are well-prepared to arrive and thrive in your first (and lasting) impressions.

Equally important was the question of whose road map to follow. No country should be expected to arrive at exactly the same destination as any other, Singapore said...Similarly, Asian countries had their own cultural and historical leanings that would shape their political evolution. Some of these were strengths that helped Asian societies grow their economies and cope with change, and Asians were right to want to preserve them. These included a strong sense of family self-reliance, a deep commitment to education, and a firm sense of public morality. The Singapore thinkers added that some features of Western-style democracy - such as an unrestrained press, overly influential lobby groups, and a culture of belittling holders of high public office - were hardly suitable for export to Asia, since they were under attack even in the West