Assemble Together Quotes

Everyone has that moment I think, the moment when something so momentous happens that it rips your very being into small pieces. And then you have to stop. For a long time, you gather your pieces. And it takes such a very long time, not to fit them back together, but to assemble them in a new way, not necessarily a better way. More, a way you can live with until you know for certain that this piece should go there, and that one there.

It was just that there was something newly powerful about this assembled family in the car. They were all growing up and into each other like trees striving together for the sun.

She felt as if the mosaic she had been assembling out of life's little shards got dumped to the ground, and there was no way to put it back together.

There was a story going around about the Special Olympics. For the hundred-yard dash, there were nine contestants, all of them so-called physically or mentally disabled. All nine of them assembled at the starting line and, at the sound of the gun, they took off. But one little boy didn't get very far. He stumbled and fell and hurt his knee and began to cry. The other eight children heard the boy crying. They slowed down, turned around, and ran back to him--every one of them ran back to him. The little boy got up, and he and the rest of the runners linked their arms together and joyfully walked to the finish line. They all finished the race at the same time. And when they did, everyone in the stadium stood up and clapped and whistled and cheered for a long, long time. And you know why? Because deep down we know that what matters in this life is more than winning for ourselves. What really matters is helping others win, too, even if it means slowing down and changing our course now and then.

Everyone has that moment, I think, the moment when something so...momentous happens that it rips your very being into small pieces. And then you have to stop. For a long time, you gather your pieces. And it takes such a very long time, not to fit them back together, but to assemble them in a new way, not necessarily a better way. More, a way you can live with until you know for certain that this piece should go there, and that one there.

I start to get the feeling that something is really wrong. Like all the drugs put together- the lithium, the Prozac, the desipramine, and Desyrel that I take to sleep at night- can no longer combat whatever it is that was wrong with me in the first place. I feel like a defective model, like I came off the assembly line flat-out fucked and my parents should have taken me back for repairs before the warranty ran out. But that was long ago.

Peter used to say that an artist’s job is to make order out of chaos. You collect details, look for a pattern, and organize. You make sense out of senseless facts. You puzzle together bits of everything. You shuffle and reorganize. Collage. Montage. Assemble.

I am remarkably likeable. Few people have ever been as likeable as I am. There is, frankly, no end to my likeability. People gather together in public assemblies to discuss how much they like me. I have several awards, and a small medal from a small country in South America which pays tribute both to how much I am liked and my general all around wonderfulness. I don't have it on me, of course. I keep my medals in my sock drawer.

We are like puzzle pieces who are perfectly suited to make a giant picture together, but we are assembling ourselves in the dark.

Manufacturing is more than just putting parts together. It's coming up with ideas, testing principles and perfecting the engineering, as well as final assembly.

The earth is like a one-room schoolhouse in which students of different grade levels are assembled together:

I'm not interested in heaven unless my anger gets to go there too. I'm not interested in a happy eternity unless I get to spend an eternity on anger first. Let me speak for the meek and say that we don't want the earth, if that's where all the bodies are buried. If we are resurrected at the end of the world, I want us to assemble with a military click, I want us to come together as an army against what happened to us here. I want us to bring down the enemy of our suffering once and for all, and I want us to loot the pockets, and I want us to take baths in the blood.

I, too, feel the need to reread the books I have already read," a third reader says, "but at every rereading I seem to be reading a new book, for the first time. Is it I who keep changing and seeing new things of which I was not previously aware? Or is reading a construction that assumes form, assembling a great number of variables, and therefore something that cannot be repeated twice according to the same pattern? Every time I seek to relive the emotion of a previous reading, I experience different and unexpected impressions, and do not find again those of before. At certain moments it seems to me that between one reading and the next there is a progression: in the sense, for example, of penetrating further into the spirit of the text, or of increasing my critical detachment. At other moments, on the contrary, I seem to retain the memory of the readings of a single book one next to another, enthusiastic or cold or hostile, scattered in time without a perspective, without a thread that ties them together. The conclusion I have reached is that reading is an operation without object; or that its true object is itself. The book is an accessory aid, or even a pretext.

Must, must, must — detestable word. Once more, I who had thought myself immune, who had said, "Now I am rid of all that", find that the wave has tumbled me over, head over heels, scattering my possessions, leaving me to collect, to assemble, to head together, to summon my forces, rise and confront the enemy.

Oh, gods—bacon! I promised myself that once I achieved immortality again, I would assemble the Nine Muses and together we would create an ode, a hymnal to the power of bacon, which would move the heavens to tears and cause rapture across the universe. Bacon is good. Yes—that may be the title of the song: “Bacon Is Good.

Lord, how unutterably disgusting life is! What dirty tricks it plays us, one moment free; the next, this. Here we are among the breadcrumbs and the stained napkins again. That knife is already congealing with grease. Disorder, sordidity and corruption surrounds us. We have been taking into our mouths the bodies of dead birds. It is with these greasy crumbs, slobbering over napkins, and little corpses that we have to build. Always it begins again; always there is the enemy; eyes meeting ours; fingers twitching ours; the effort waiting. Call the waiter. Pay the bill. We must pull ourselves up out of the chairs. We must find our coats. We must go. Must, must, must — detestable word. Once more, I who had thought myself immune, who had said, "Now I am rid of all that", find that the wave has tumbled me over, head over heels, scattering my possessions, leaving me to collect, to assemble, to head together, to summon my forces, rise and confront the enemy.

Everything was coming together by coming apart . . . It is the most difficult Zen practice to leave people to their destiny, even though it's painful - just loving them, and breathing with them, and distracting them in a sweet way, and laughing with them . . . if something was not my problem, I probably did not have the solution.

It’s not magic. I remember because I make comparisons. Not in terms of better or worse, just different. And not all of these memories are great, but they’re mine. Which lends way to believe, that none of our lives are put together on an assembly line. We’re not pre-packaged with memories or programmed with stories. We have to make our own.

A MIND is a sort of star-chart in reverse: an assembly of memory, conditioned response, and past action held together in a network of electricity and endocrine signaling, rendered down to a single moving point of consciousness

Maybe what we say to each other is not so important after all, but just that we are alive together, and present for each other as best we can be.

If there was hope, it must lie in the proles, because only there, in those swarming disregarded masses, eighty-five percent of the population of Oceania, could the force to destroy the Party ever be generated. The Party could not be overthrown from within. Its enemies, if it had any enemies, had no way of coming together or even of identifying one another. Even if the legendary Brotherhood existed, as just possibly it might, it was inconceivable that its members could ever assemble in larger numbers than twos and threes. Rebellion meant a look in the eyes, an inflection of the voice; at the most, an occasional whispered word. But the proles, if only they could somehow become conscious of their own strength, would have no need to conspire. They need only to rise up and shake themselves like a horse shaking off flies. If they chose they could blow the Party to pieces tomorrow morning. Surely sooner or later it must occur to them to do it.

The hardest bones, containing the richest marrow, can be conquered only by a united crushing of all the teeth of all dogs. That of course is only a figure of speech and exaggerated; if all teeth were but ready they would not need even to bite, the bones would crack themselves and the marrow would be freely accessible to the feeblest of dogs. If I remain faithful to this metaphor, then the goal of my aims, my questions, my inquiries, appears monstrous, it is true. For I want to compel all dogs thus to assemble together, I want the bones to crack open under the pressure of their collective preparedness, and then I want to dismiss them to the ordinary life they love, while all by myself, quite alone, I lap up the marrow. That sounds monstrous, almost as if I wanted to feed on the marrow, not merely of bone, but of the whole canine race itself. But it is only a metaphor. The marrow that I am discussing here is no food; on the contrary, it is a poison.

Assembling a coherent portrait of Muhammad’s life required piecing together scattered fragments and structuring them in an organized manner. What emerged from the reconstruction was the realization that Muhammad had endured terrible setbacks and traumatic suffering, only to turn his brokenness into an asset, unlocking latent abilities to improve the world around him. Moved by his own experience in overcoming challenges, Muhammad dedicated himself to inspiring others to see their imperfections as the very source of their potential. Despite all the pain, Muhammad refused to see himself as a victim. His nickname al- Badr Laylat At-Tamam (the fullest moon) referred to illumination of the darkness by his bright shining face.

Before such people can act together, a kind of telepathic feeling has to flow through them and ripen to the point when they all know that they are ready to begin. Anyone who has seen the martins and swallows in September, assembling on the telephone wires, twittering, making short flights singly and in groups over the open, stubbly fields, returning to form longer and even longer lines above the yellowing verges of the lanes-the hundreds of individual birds merging and blending, in a mounting excitement, into swarms, and these swarms coming loosely and untidily together to create a great, unorganized flock, thick at the centre and ragged at the edges, which breaks and re-forms continually like clouds or waves-until that moment when the greater part (but not all) of them know that the time has come: they are off, and have begun once more that great southward flight which many will not survive; anyone seeing this has seen at the work the current that flows (among creatures who think of themselves primarily as part of a group and only secondarily, if at all, as individuals) to fuse them together and impel them into action without conscious thought or will: has seen at work the angel which drove the First Crusade into Antioch and drives the lemmings into the sea.

Go into the London Stock Exchange – a more respectable place than many a court – and you will see representatives from all nations gathered together for the utility of men. Here Jew, Mohammedan and Christian deal with each other as though they were all of the same faith, and only apply the word infidel to people who go bankrupt. Here the Presbyterian trusts the Anabaptist and the Anglican accepts a promise from the Quaker. On leaving these peaceful and free assemblies some go to the Synagogue and others for a drink, this one goes to be baptized in a great bath in the name of Father, Son and Holy Ghost, that one has his son’s foreskin cut and has some Hebrew words he doesn’t understand mumbled over the child, others go to heir church and await the inspiration of God with their hats on, and everybody is happy.

In the literary machine that Proust’s “In Search of Lost Time” constitutes, we are struck by the fact that all the parts are produced as asymmetrical sections, paths that suddenly come to an end, hermetically sealed boxes, noncommunicating vessels, watertight compartments, in which there are gaps even between things that are contiguous, gaps that are affirmations, pieces of a puzzle belonging not to any one puzzle but to many, pieces assembled by forcing them into a certain place where they may or may not belong, their unmatched edges violently forced out of shape, forcibly made to fit together, to interlock, with a number of pieces always left over.

I enjoy visiting building sites. Unlike the ordered anonymity of office bureaucracy or the featureless regularity of a factory assembly line, a building site appears disorderly and chaotic. In fact, there is organization, but it is a loose orchestration of many separate trademen, working side by side but not necessarily together.

I’m unsure about this weekend. It seemed fine, even enjoyable, when proposed. Months away, abstract. But here it is, now, and here I am, too. And this train – very real, very concrete and travelling fast – is tearing us together. Close your eyes.

In the beginning, God created human beings, which is to say God put the ingredients together, embedded the instructions for building on the template, and put it all into four separate eggs marked 'Some Assembly Required.

As best as the Count could determine, the Bolsheviks assembled whenever possible in whichever form for whatever reason. In a single week, there might be committees, caucuses, colloquiums, congresses, and conventions variously coming together to establish codes, set courses of action, levy complaints, and generally clamor about the world’s oldest problems in its newest nomenclature. If

Nonfiction is at its best an act of putting the world back together - or tearing some piece of it apart to find what's hidden beneath the assumptions or conventions - and in this sense creation and destruction can be akin. The process can be incandescent with excitement, whether from finding some unexpected scrap of information or from recognizing the patterns that begin to arise as the fragments begin to assemble. Something you didn't know well comes into focus, and the world makes sense in a new way, or an old assumption is gutted, and then you try to write it down.

- The Azan story - The five daily ritual prayers were regularly performed in congregation, and when the time for each prayer came the people would assemble at the site where the Mosque was being built. Everyone judged of the time by the position of the sun in the sky, or by the first signs of its light on the eastern horizon or by the dimming of its glow in the west after sunset; but opinions could differ, and the Prophet felt the need for a means of summoning the people to prayer when the right time had come. At first he thought of appointing a man to blow a horn like that of the Jews, but later he decided on a wooden clapper, ndqiis, such as the Oriental Christians used at that time, and two pieces of wood were fashioned together for that purpose. But they were never destined to be used; for one night a man of Khazraj, 'Abd Allah ibn Zayd, who had been at the Second 'Aqabah, had a dream whieh the next day he recounted to the Prophet: "There passed by me a man wearing two green garments and he carried in his hand a ndqiis, so I said unto him: "0 slave of God, wilt thou sell me that naqusi" "What wilt thou do with it?" he said. "We will summon the people to prayer with it," I answered. "Shall I not show thee a better way?" he said. "What way is that?" I asked, and he answered: "That thou shouldst say: God is most Great, Alldhu Akbar." The man in green repeated this magnification four times, then each of the following twice: I testify that there is no god but God; I testify that Muhammad is the messenger of God; come unto the prayer; come unto salvation; God is most Great; and then once again there is no god but God. The Prophet said that this was a true vision, and he told him to go to Bilal, who had an excellent voice, and teach him the words exactly as he had heard them in his sleep. The highest house in the neighbourhood of the Mosque belonged to a woman of the clan of Najjar, and Bilal would come there before every dawn and would sit on the roof waiting for the daybreak. When he saw the first faint light in the east he would stretch out his arms and say in supplication: "0 God I praise Thee, and I ask Thy Help for Quraysh, that they may accept Thy religion." Then he would stand and utter the call to prayer.

The option I'd really like," he says matter-of-factly, "is to build a life with you. A strong, put-together kind of life. I know you're pretty good at assembly yourself, probably better than I am, in fact. So maybe it could be... a joint project?

The beasts of the field and forest had a Lion as their king. He was neither wrathful, cruel, nor tyrannical, but just and gentle as a king could be. During his reign he made a royal proclamation for a general assembly of all the birds and beasts, and drew up conditions for a universal league, in which the Wolf and the Lamb, the Panther and the Kid, the Tiger and the Stag, the Dog and the Hare, should live together in perfect peace and amity. The Hare said, “Oh, how I have longed to see this day, in which the weak shall take their place with impunity by the side of the strong.” And after the Hare said this, he ran for his life.

They had chains which they fastened about the leg of the nearest hog, and the other end of the chain they hooked into one of the rings upon the wheel. So, as the wheel turned, a hog was suddenly jerked off his feet and borne aloft. At the same instant the ear was assailed by a most terrifying shriek; the visitors started in alarm, the women turned pale and shrank back. The shriek was followed by another, louder and yet more agonizing--for once started upon that journey, the hog never came back; at the top of the wheel he was shunted off upon a trolley and went sailing down the room. And meantime another was swung up, and then another, and another, until there was a double line of them, each dangling by a foot and kicking in frenzy--and squealing. The uproar was appalling, perilous to the ear-drums; one feared there was too much sound for the room to hold--that the walls must give way or the ceiling crack. There were high squeals and low squeals, grunts, and wails of agony; there would come a momentary lull, and then a fresh outburst, louder than ever, surging up to a deafening climax. It was too much for some of the visitors--the men would look at each other, laughing nervously, and the women would stand with hands clenched, and the blood rushing to their faces, and the tears starting in their eyes. Meantime, heedless of all these things, the men upon the floor were going about their work. Neither squeals of hogs nor tears of visitors made any difference to them; one by one they hooked up the hogs, and one by one with a swift stroke they slit their throats. There was a long line of hogs, with squeals and life-blood ebbing away together; until at last each started again, and vanished with a splash into a huge vat of boiling water. It was all so very businesslike that one watched it fascinated. It was pork-making by machinery, pork-making by applied mathematics. And yet somehow the most matter-of-fact person could not help thinking of the hogs; they were so innocent, they came so very trustingly; and they were so very human in their protests--and so perfectly within their rights! They had done nothing to deserve it; and it was adding insult to injury, as the thing was done here, swinging them up in this cold-blooded, impersonal way, without a pretence at apology, without the homage of a tear. Now and then a visitor wept, to be sure; but this slaughtering-machine ran on, visitors or no visitors. It was like some horrible crime committed in a dungeon, all unseen and unheeded, buried out of sight and of memory.

This book was written by a traitor to his class. It is dedicated to bigots everywhere. Ladies and gentlemen of the black shirts, I call upon you to unite, to strike with claws and kitchen pokers, to burn the grub-worms of equality’s brood with sulfur and oil, to huddle together whispering about the silverfish in your basements, to make decrees in your great solemn rotten assemblies concerning what is proper, for you have nothing to lose but your last feeble principles.

One never knows when the end is coming, or if we may all be assembled together as a whole and complete family again. And so I want you to know that I regret every day that my full attention has been called away from you, and if these talks, and the rebuilding of our loops at home, have caused me to shirk my responsibility to you, I am sorry. In the end I am your mistress and your servant. You mean more to me than all the birds in the sky and the heavens above them. If you love me, I hope I have deserved it.

I think I'd first just assemble all the children together and show them how to meditate. I'd try to show them how to find out who they are, not just what their names are and things like that...I guess, even before that, I'd get them to empty out everything their parents and everybody ever told them.

And families now, families who have been separated throughout the year, assemble once more together. Now under these conditions, my friend, you must admit that there will occur a great amount of strain. People who do not feel amiable are putting great pressure on themselves to appear amiable! There is at Christmas time a great deal of hypocrisy, honourable hypocrisy, hypocrisy undertaken pour le bon motif, c'est entendu, but nevertheless hypocrisy.

There is no one great man. Only millions of men and women in possession of tiny pieces of greatness, which when put together, when assembled in the aggregate make the whole. I am a piece of a very large jigsaw puzzle. One of the corner pieces. The one you go for first - important for a time, different from most of the others. But then, in the end, in the big picture, just one of many.

The air around you is filled with floating atoms, sliding down the Earth's spacetime curve. Atoms first assembled in the cores of long-dead stars. Atoms within you, everywhere, disintegrating in radioactive decays. Beneath your feet, the floor - whose electrons refuse to let yours pass, thus making you able to stand and walk and run. Earth, your planet, a lump of matter made out of the three quantum fields known to mankind, held together by gravity, the so-called fourth force (even though it isn't a force), floating within and through spacetime.

Man’s first language, the most universal, the most energetic and the only language he needed before it was necessary to persuade men assembled together, is the cry of nature.

When they gaze in confusion at the broken, odd shaped, colorful shards of glass that we are, let them know that we too belong here, here in this gallery. Masterpieces, we are not here by accident but have been carefully assembled and put together and are held together in this ceramic panel - our bodies of clay - by good intentions. We too are works of art.

Calling resists privatization by insisting on the totality of faith. Calling resists politicization by demanding a tension with every human allegiance and association. Calling resists polarization by requiring an attitude toward, and action in, society that is inevitably transforming because it is constantly engaged. Grand Christian movements will rise and fall. Grand campaigns will be mounted and grand coalitions assembled. But all together such coordinated efforts will never match the influence of untold numbers of followers of Christ living out their callings faithfully across the vastness and complexity of modern society.

Everyone has that moment, I think, the moment when something so… momentous happens that it rips your very being into small pieces. And then you have to stop. For a long time, you gather your pieces. And it takes such a long time, not to fit them back together, but to assemble them in a new way, not necessarily a better way. More, a way you can live with until you know for certain that this piece should go there, and that one there.

Mungojerrie and Rumpleteazer were a very notorious couple of cats. As knockabout clowns, quick-change comedians, Tight-rope walkers and acrobats They had an extensive reputation. [...] When the family assembled for Sunday dinner, With their minds made up that they wouldn’t get thinner On Argentine joint, potatoes and greens, And the cook would appear from behind the scenes And say in a voice that was broken with sorrow "I'm afraid you must wait and have dinner tomorrow! For the joint has gone from the oven like that!" Then the family would say: "It's that horrible cat! It was Mungojerrie – or Rumpleteazer!" - And most of the time they left it at that. Mungojerrie and Rumpleteazer had a wonderful way of working together. And some of the time you would say it was luck And some of the time you would say it was weather. They would go through the house like a hurricane, And no sober person could take his oath Was it Mungojerrie – or Rumpleteazer? Or could you have sworn that it mightn't be both? And when you heard a dining room smash Or up from the pantry there came a loud crash Or down from the library came a loud ping From a vase which was commonly said to be Ming Then the family would say: "Now which was which cat? It was Mungojerrie! And Rumpleteazer!" And there's nothing at all to be done about that!

For the record, there were no framed pictures of me around our house, and the only class portrait Dad had ever ordered was the one from Sparta Elementary in which I'd sat, knees glued together, in front of a background that looked like Yosemite, sporting pink overalls and a lazy eye. "This is classic," Dad said. "That they shamelessly send me an order form so I can pay $69.95 for prints large and small of a photo in which my daughter looks as if she just suffered a great blow to her head - it just shows you, we are simply strapped to a motorized assembly line moving through this country. We're supposed to pay out, shut up or get tossed in the rejects bin.

It is a discreetly sensual act of disclosure, showing their pieces together in public. And assembling these lacquers also records their assignations: the collection records their love-affair, their own secret history of touch.

I’M NOT INTERESTED in heaven unless my anger gets to go there too. I’m not interested in a happy eternity unless I get to spend an eternity on anger first. Let me speak for the meek and say that we don’t want the earth, if that’s where all the bodies are buried. If we are resurrected at the end of the world, I want us to assemble with a military click, I want us to come together as an army against what happened to us here. I want us to bring down the enemy of our suffering once and for all, and I want us to loot the pockets, and I want us to take baths in the blood.

You must look beyond the page. ... To the men and women who worked so seamlessly together. Not only the author who wrote it, but the typographer who meticulously assembled it, to the person manning the complexities of the printing machines, to the courier who delivered it, and the citizen who smuggled it from French soil to end up here in Portugal.

Built-in shelves line my bedroom, adjacent to my Japanese platform bed, purchased for its capacious rim, the better to hold those books that must be immediately accessible. Yet still they pile on my nightstand, and the grid of shelves continues in floor-to-ceiling formation across the wall, stampeding over the doorway in disorderly fashion, political memoirs mixed in with literary essays, Victorian novels fighting for space with narrative adventure, the Penguin classics never standing together in a gracious row no matter how hard I try to impose order. The books compete for attention, assembling on the shelf above the sofa on the other side of the room, where they descend by the window, staring back at me. As I lie in bed with another book, they lie in wait.

Movies are made out of darkness as well as light; it is the surpassingly brief intervals of darkness between each luminous still image that make it possible to assemble the many images into one moving picture. Without that darkness, there would only be a blur. Which is to say that a full-length movie consists of half an hour or an hour of pure darkness that goes unseen. If you could add up all the darkness, you would find the audience in the theater gazing together at a deep imaginative night. It is the terra incognita of film, the dark continent on every map. In a similar way, a runner’s every step is a leap, so that for a moment he or she is entirely off the ground. For those brief instants, shadows no longer spill out from their feet, like leaks, but hover below them like doubles, as they do with birds, whose shadows crawl below them, caressing the surface of the earth, growing and shrinking as their makers move nearer or farther from that surface. For my friends who run long distances, these tiny fragments of levitation add up to something considerable; by their own power they hover above the earth for many minutes, perhaps some significant portion of an hour or perhaps far more for the hundred-mile races. We fly; we dream in darkness; we devour heaven in bites too small to be measured.

The non-jocks, the readers, the gay kids, the ones starting to stew about social injustice: for these kids, "letting your freak flag fly" is both self discovery and self defense. You cry for this bunch at the mandatory pep assemblies. Huddled together, miserably, in the upper reaches of the bleachers, wearing their oversized raincoats and their secondhand Salvation Army clothes, they stare down at the school-sanctioned celebration of the A list students. They know bullying, these kids--especially the ones who frefuse to exist under the radar. They're tripped in the hallway, shoved against lockers, pelted with Skittles in the lunchroom. For the most part, their tormentors are stealth artists. The freaks know where there's refuge: I the library, the theater program, art class, creative writing.

You need only claim the events of your life to make yourself yours. When you truly possess all you have been and done, which may take some time, you are fierce with reality. When at last age has assembled you together, will it not be easy to let it all go, lived, balanced, over?

The first sixth-grade assembly.” I look up at him. “Huh?” “That’s the first time I saw you. You were sitting in the row in the front of me. I thought you were cute.” I laugh. “Nice try.” It’s so endearingly Peter to make up stuff to try and sound romantic. He keeps going. “Your hair was really long and you had a headband with a bow. I always liked your hair, even back then.” “Okay, Peter,” I say, reaching up and patting him on his cheek. He ignores me. “Your backpack had your name written on it in glitter letters. I’d never heard of the name Lara Jean before.” My mouth falls open. I hot-glued those glitter letters to my backpack myself! It took me forever trying to get them straight enough. I’d forgotten all about that backpack. It was my prized possession. “The principal started picking random people to come on stage and play a game for prizes. Everybody was raising their hands, but your hair got caught in your chair and you were trying to untangle it, so you didn’t get picked. I remember thinking maybe I should help you, but then I thought that would be weird.” “How do you remember all that?” I ask in amazement. Smiling, he shrugs. “I don’t know. I just do.” Kitty’s always saying how origin stories are important. At college, when people ask us how we met, how will we answer them? The shorty story is, we grew up together. But that’s more Josh’s and my story. High school sweethearts? That’s Peter and Gen’s story. So what’s ours, then? I suppose I’ll say it all started with a love letter.

When I first took this job at the factory it was not my intention to work there very long, for I once possessed higher hopes for my life, although the exact nature of these hopes remained rather vague in my youthful mind. While the work was not arduous, and my fellow workers congenial enough, I did not imagine myself standing forever at my designated assembly block, fitting together pieces of metal into other pieces of metal, with a few interruptions throughout that day for breaks that were supposed to refresh our minds from the tedium of our work or for meal breaks to allow us to nourish our bodies. Somehow it never occurred to me that the nearby town where I and the others at the factory lived, travelling to and from our jobs along the same fog-strewn road, held no higher opportunities for me or anyone else, which no doubt accounts for the vagueness, the wispy insubstantiality, of my youthful hopes.

Bernard Berenson once said that the formation of the great library he assembled at I Tatti was his greatest achievement. I feel much the same way about the library (as distinct from the bookshop) that I’ve put together in Archer City. The collection—or, more properly, the accumulation—now numbers about 28,000 volumes. If I were beamed up tomorrow my library would attest to the fact that a reader had once been there. -- "On Rereading," NYRB July 14, 2005

Ebola Zaire attacks every organ and tissue in the human body except skeletal muscle and bone. It is a perfect parasite because it transforms virtually every part of the body into a digested slime of virus particles. The seven mysterious proteins that, assembled together, make up the Ebola-virus particle, work as a relentless machine, a molecular shark, and they consume the body as the virus makes copies of itself. Small blood clots begin to appear in the bloodstream, and the blood thickens and slows, and the clots begin to stick to the walls of blood vessels. This is known as pavementing, because the clots fit together in a mosaic. The mosaic thickens and throws more clots, and the clots drift through the bloodstream into the small capillaries, where they get stuck. This shuts off the blood supply to various parts of the body, causing dead spots to appear in the brain, liver, kidneys, lungs, intestines, testicles, breast tissue (of men as well as women), and all through the skin.

Now he was…dust. To an outside observer, these ten seconds had been ground up into ten thousand uncorrelated moments and scattered throughout real time - and in model time, the outside world had suffered an equivalent fate. Yet the pattern of his awareness remained perfectly intact: somehow he found himself, “assembled himself” from these scrambled fragments. He’d been taken apart like a jigsaw puzzle - but his dissection and shuffling were transparent to him. Somehow - on their own terms - the pieces remained connected. Imagine a universe entirely without structure, without shape, without connections. A cloud of microscopic events, like fragments of space-time … except that there is no space or time. What characterizes one point in space, for one instant? Just the values of the fundamental particle fields, just a handful of numbers. Now, take away all notions of position, arrangement, order, and what’s left? A cloud of random numbers. But if the pattern that is me could pick itself out from all the other events taking place on this planet, why shouldn’t the pattern we think of as ‘the universe’ assemble itself, find itself, in exactly the same way? If I can piece together my own coherent space and time from data scattered so widely that it might as well be part of some giant cloud of random numbers, then what makes you think that you’re not doing the very same thing?

I am remarkably likeable. Few people have ever been as likeable as I am. There is frankly no end to my likeability. People gather together in public assemblies to discuss how much they like me. I have several awards and a small medal from a small country in South America which pays tribute to how much I am liked and my general all around wonderfulness.

Marie's loud protestations about the lack of black history celebrations in town had resulted in a sheepish and hastily thrown together assembly each year at the public library, where all the while children and Adia sang praises to peanuts and open-heart surgery and air-conditioning underneath a store-printed banner that read THE WONDERS OF BLACK INNOVATION.

Aaron flexed his legs and leaned his elbows on his knees. “More than that. He turned me into his own personal project. He had this kid with potential for becoming everything he had dreamed of, right at home. And he had the tools and the experience to make that possible. There was no room for failure. He worked hard on turning me into this flawless football machine, which he had carefully assembled together since the moment my legs were strong enough to run after a ball and my hands were large enough to hold one.” Aaron paused. He was facing the gloomy street in front of us, and I could see how his profile turned hard. “We both worked on that. And for the longest time, I thrived in it.” I found myself shifting closer to him until my arm and shoulder were completely flush against him. “How did that change?” I asked, letting my body lean a little on Aaron’s side. “When did you stop enjoying playing?

Welsh Incident 'But that was nothing to what things came out From the sea-caves of Criccieth yonder.' What were they? Mermaids? dragons? ghosts?' Nothing at all of any things like that.' What were they, then?' 'All sorts of queer things, Things never seen or heard or written about, Very strange, un-Welsh, utterly peculiar Things. Oh, solid enough they seemed to touch, Had anyone dared it. Marvellous creation, All various shapes and sizes, and no sizes, All new, each perfectly unlike his neighbour, Though all came moving slowly out together.' Describe just one of them.' 'I am unable.' What were their colours?' 'Mostly nameless colours, Colours you'd like to see; but one was puce Or perhaps more like crimson, but not purplish. Some had no colour.' 'Tell me, had they legs?' Not a leg or foot among them that I saw.' But did these things come out in any order?' What o'clock was it? What was the day of the week? Who else was present? How was the weather?' I was coming to that. It was half-past three On Easter Tuesday last. The sun was shining. The Harlech Silver Band played Marchog Jesu On thrity-seven shimmering instruments Collecting for Caernarvon's (Fever) Hospital Fund. The populations of Pwllheli, Criccieth, Portmadoc, Borth, Tremadoc, Penrhyndeudraeth, Were all assembled. Criccieth's mayor addressed them First in good Welsh and then in fluent English, Twisting his fingers in his chain of office, Welcoming the things. They came out on the sand, Not keeping time to the band, moving seaward Silently at a snail's pace. But at last The most odd, indescribable thing of all Which hardly one man there could see for wonder Did something recognizably a something.' Well, what?' 'It made a noise.' 'A frightening noise?' No, no.' 'A musical noise? A noise of scuffling?' No, but a very loud, respectable noise --- Like groaning to oneself on Sunday morning In Chapel, close before the second psalm.' What did the mayor do?' 'I was coming to that.

I can create a new business within three months: raise the money, assemble a team, and launch it. It’s fun for me. It’s really cool to see what can I put together. It makes money almost as a side effect. Creating businesses is the game I became good at. It’s just my motivation has shifted from being goal-oriented to being artistic. Ironically, I think I’m much better at it now. [74] Even when I invest, it’s because I like the people involved, I like hanging out with them, I learn from them, I think the product is really cool. These days, I will pass on great investments because I don’t find the products interesting.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

The Kingdom of the Lion   THE BEASTS of the field and forest had a Lion as their king. He was neither wrathful, cruel, nor tyrannical, but just and gentle as a king could be. During his reign he made a royal proclamation for a general assembly of all the birds and beasts, and drew up conditions for a universal league, in which the Wolf and the Lamb, the Panther and the Kid, the Tiger and the Stag, the Dog and the Hare, should live together in perfect peace and amity. The Hare said, "Oh, how I have longed to see this day, in which the weak shall take their place with impunity by the side of the strong." And after the Hare said this, he ran for his life.

Just as the various trades are most highly developed in large cities, in the same way food at the palace is prepared in a far superior manner. In small towns the same man makes couches, doors, ploughs and tables, and often he even builds houses, and still he is thankful if only he can find enough work to support himself. And it is impossible for a man of many trades to do all of them well. In large cities, however, because many make demands on each trade, one alone is enough to support a man, and often less than one: for instance one man makes shoes for men, another for women, there are places even where one man earns a living just by mending shoes, another by cutting them out, another just by sewing the uppers together, while there is another who performs none of these operations but assembles the parts, Of necessity, he who pursues a very specialized task will do it best.

Even the most complex math can be broken into a sequence of trivial steps. Each of these slaves has been trained to complete specific equations in an assembly-line fashion. When taken together, this collective human mind is capable of remarkable feats." Holtzman surveyed the room as if he expected his solvers to give him a resounding cheer. Instead, they studied their work with heavy-lidded eyes, moving through equation after equation with no comprehension of reasons or larger pictures.

The United States and its NATO Alliance constitute the greatest collection of genocidal states ever assembled in the entire history of the world. If anything the United Nations Organization and its member states bear a “responsibility to protect” the U.S.’ and NATO’s intended victims from their repeated aggressions as it should have done for Haiti, Serbia, Afghanistan, Iraq, Somalia, Yemen, Pakistan, Libya, now Syria, and perhaps tomorrow, Iran. The United States and the NATO Alliance together with their de facto allies such as Israel constitute the real Axis of Genocide in the modern world. Humanity itself owes a “responsibility to protect” the very future existence of the world from the United States, the NATO states, and Israel.

When one wishes to play the wit, he sometimes wanders a little from the truth. I have not been altogether honest in what I have told you about the lamplighters. And I realize that I run the risk of giving a false idea of our planet to those who do not know it. Men occupy a very small place upon the Earth. If the two billion inhabitants who people its surface were all to stand upright and somewhat crowded together, as they do for some big public assembly, they could easily be put into one public square twenty miles long and twenty miles wide. All humanity could be piled up on a small Pacific islet. The grown-ups, to be sure, will not believe you when you tell them that. They imagine that they fill a great deal of space. They fancy themselves as important as the baobabs. You should advise them, then, to make their own calculations. They adore figures, and that will please them. But do not waste your time on this extra task. It is unnecessary. You have, I know, confidence in me.

Ebola Zaire attacks every organ and tissue in the human body except skeletal muscle and bone. It is a perfect parasite because it transforms virtually every part of the body into a digested slime of virus particles. The seven mysterious proteins that, assembled together, make up the Ebola-virus particle, work as a relentless machine, a molecular shark, and they consume the body as the virus makes copies of itself. Small blood clots begin to appear in the bloodstream, and the blood thickens and slows, and the clots begin to stick to the walls of blood vessels. This is known as pavementing, because the clots fit together in a mosaic. The mosaic thickens and throws more clots, and the clots drift through the bloodstream into the small capillaries, where

That done, I sank into an uneasy sleep wherein I dreamed of an assembly line of pale, bloodless girls walking down an endless dark street and moaning softly for help. Somewhere, toward the edge of my inner vision, a shadowy figure pursued them with long, beckoning arms. Goddamn booze! Somewhere in the midst of this ghoulish girl parade Cairncross materialized and hung a garland of garlic around my neck, glaring at me with his good eye and intoning, 'Go and sin no more.' Vincenzo appeared at Cairncross' side and together they laughed insanely, then vanished in a puff of sulphurous smoke. I made several high-minded resolutions, muttered half-heard but sincere-sounding prayers to all the recently deposed saints, thrashed and rolled clean off the bed. I might just as well have stayed up.

General Garrison assembled all of the men for a memorial service, and captured their feelings of sadness, fear, and resolve with the famous martial speech from Shakespeare’s Henry V: Whoever does not have the stomach for this fight, let him depart. Give him money to speed his departure since we wish not to die in that man’s company. Whoever lives past today and comes home safely will rouse himself every year on this day, show his neighbor his scars, and tell embellished stories of all their great feats of battle. These stories he will teach his son and from this day until the end of the world we shall be remembered. We few, we happy few, we band of brothers; for whoever has shed his blood with me shall be my brother. And those men afraid to go will think themselves lesser men as they hear of how we fought and died together.

The development of objective thinking by the Greeks appears to have required a number of specific cultural factors. First was the assembly, where men first learned to persuade one another by means of rational debate. Second was a maritime economy that prevented isolation and parochialism. Third was the existence of a widespread Greek-speaking world around which travelers and scholars could wander. Fourth was the existence of an independent merchant class that could hire its own teachers. Fifth was the Iliad and the Odyssey, literary masterpieces that are themselves the epitome of liberal rational thinking. Sixth was a literary religion not dominated by priests. And seventh was the persistence of these factors for 1,000 years. That all these factors came together in one great civilization is quite fortuitous; it didn’t happen twice.

When the Babylonians began to chart the stars, they first of all grouped them together into constellations of lions, virgins, archers, and scorpions-shaped them into sub-assemblies, celestial holons. The first calendar-makers wove the linear thread of time into the hierarchic pattern of solar days, lunar months, stellar years, Olympic cycles. Similarly, the Greek astronomers broke up homogenous space into the hierarchy of the eight heavenly spheres, each equipped with its clockwork of epicycles. We cannot help interpreting Nature as an organisation of parts-within-parts, because all living matter and all stable inorganic systems have a part-within-part architecture, which lends them articulation, coherence, and stability; and where the structure is not inherent or discernible, the mind provides it by projecting butterflies into the ink-blot and camels into the clouds.

Drift. Down through deltas of former girlfriends, degrees of confirmation of girlfriendhood, personal sightings of Rez or Lo together with whichever woman in whatever public place, each account illuminated with the importance the event had held for whoever had posted it. This being for Laney the most peculiar aspect of this data, the perspective in which these two loomed. Human in every detail but then not so. Everything scrupulously, fanatically accurate, probably, but always assembled around the hollow armature of celebrity. He could see celebrity here, not like Kathy’s idea of a primal substance, but as a paradoxical quality inherent in the substance of the world. He saw that the quantity of data accumulated here by the band’s fans was much greater than everything the band themselves had ever generated. And their actual art, the music and the videos, was the merest fragment of that.

Now the shepherds met together, according to custom, that they might send their monthly report about the flocks to the king; into their assembly he came having the ring on his finger, and as he was sitting among them he chanced to turn the collet of the ring inside his hand, when instantly he became invisible to the rest of the company and they began to speak of him as if he were no longer present. He was astonished at this, and again touching the ring he turned the collet outwards and reappeared; he made several trials of the ring, and always with the same result—when he turned the collet inwards he became invisible, when outwards he reappeared. Whereupon he contrived to be chosen one of the messengers who were sent to the court; whereas soon as he arrived he seduced the queen, and with her help conspired against the king and slew him, and took the kingdom. Suppose now that there were two such magic rings,

Earth processes that seem trivially slow in human time can accomplish stunning work in geologic time. Let the Colorado River erode its bed by 1/100th of an inch each year (about the thickness of one of your fingernails.) Multiply it by six million years, and you’ve carved the Grand Canyon. Take the creeping pace of which the continents move (about two inches per year on average, or roughly as fast as your fingernails grow). Stretch that over thirty million years, and a continent will travel nearly 1,000 miles. Stretch that over a few billions years, and continents will have time to wander from the tropics to the poles and back, crunching together to assemble super-continents, break apart into new configurations- and do all of that again several times over. Deep time, it could be said, is Nature’s way of giving the Earth room for its history. The recognition of deep time might be geology’s paramount contribution to human knowledge.

DEMADES AND HIS FABLE Demades the orator was once speaking in the Assembly at Athens; but the people were very inattentive to what he was saying, so he stopped and said, "Gentlemen, I should like to tell you one of Aesop's fables." This made every one listen intently. Then Demades began: "Demeter, a Swallow, and an Eel were once travelling together, and came to a river without a bridge: the Swallow flew over it, and the Eel swam across"; and then he stopped. "What happened to Demeter?" cried several people in the audience. "Demeter," he replied, "is very angry with you for listening to fables when you ought to be minding public business.

Look.” I pointed. “Shin-Tethys as a whole maintains a positive trade surplus with the rest of the system. A third of the local nations don’t export directly, but there’s a lot of internal, intramural trade between the tribes—the main six exporters account for eighty-two percent of the uranium and fifty-seven percent of the rare earths. What comes in is, well, lots of skilled labor, finished high-tech assemblies, anything that needs microgravity or vacuum or very high temperatures or an anaerobic environment. In other words, it’s your typical pattern for an energy-exporting planet, with the added twist that because it’s very damp, a lot of planetary surface activities—smelting metals, manufacturing ceramics—are expensive to perform locally. The only interesting thing is how little slow money is going into their economic system. As for banking corruption, there’s the usual, but no more than the usual. Around one government per decade—out of nearly five hundred, mind—gets into bad trouble one way or another. But the system is self-stabilizing: What usually happens is that a consortium of their trading partners and main creditors get together and mount a hostile takeover—I believe they call it a “war”—and place the defaulter under administration until it digs itself out of the hole.

One," said the recording secretary. "Jesus wept," answered Leon promptly. There was not a sound in the church. You could almost hear the butterflies pass. Father looked down and laid his lower lip in folds with his fingers, like he did sometimes when it wouldn't behave to suit him. "Two," said the secretary after just a breath of pause. Leon looked over the congregation easily and then fastened his eyes on Abram Saunders, the father of Absalom, and said reprovingly: "Give not sleep to thine eyes nor slumber to thine eyelids." Abram straightened up suddenly and blinked in astonishment, while father held fast to his lip. "Three," called the secretary hurriedly. Leon shifted his gaze to Betsy Alton, who hadn't spoken to her next door neighbour in five years. "Hatred stirreth up strife," he told her softly, "but love covereth all sins." Things were so quiet it seemed as if the air would snap. "Four." The mild blue eyes travelled back to the men's side and settled on Isaac Thomas, a man too lazy to plow and sow land his father had left him. They were not so mild, and the voice was touched with command: "Go to the ant, thou sluggard, consider her ways and be wise." Still that silence. "Five," said the secretary hurriedly, as if he wished it were over. Back came the eyes to the women's side and past all question looked straight at Hannah Dover. "As a jewel of gold in a swine's snout, so is a fair woman without discretion." "Six," said the secretary and looked appealingly at father, whose face was filled with dismay. Again Leon's eyes crossed the aisle and he looked directly at the man whom everybody in the community called "Stiff-necked Johnny." I think he was rather proud of it, he worked so hard to keep them doing it. "Lift not up your horn on high: speak not with a stiff neck," Leon commanded him. Toward the door some one tittered. "Seven," called the secretary hastily. Leon glanced around the room. "But how good and how pleasant it is for brethren to dwell together in unity," he announced in delighted tones as if he had found it out by himself. "Eight," called the secretary with something like a breath of relief. Our angel boy never had looked so angelic, and he was beaming on the Princess. "Thou art all fair, my love; there is no spot in thee," he told her. Laddie would thrash him for that. Instantly after, "Nine," he recited straight at Laddie: "I made a covenant with mine eyes; why then should I think upon a maid?" More than one giggled that time. "Ten!" came almost sharply. Leon looked scared for the first time. He actually seemed to shiver. Maybe he realized at last that it was a pretty serious thing he was doing. When he spoke he said these words in the most surprised voice you ever heard: "I was almost in all evil in the midst of the congregation and assembly." "Eleven." Perhaps these words are in the Bible. They are not there to read the way Leon repeated them, for he put a short pause after the first name, and he glanced toward our father: "Jesus Christ, the SAME, yesterday, and to-day, and forever!" Sure as you live my mother's shoulders shook. "Twelve." Suddenly Leon seemed to be forsaken. He surely shrank in size and appeared abused. "When my father and my mother forsake me, then the Lord will take me up," he announced, and looked as happy over the ending as he had seemed forlorn at the beginning. "Thirteen." "The Lord is on my side; I will not fear; what can man do unto me?" inquired Leon of every one in the church. Then he soberly made a bow and walked to his seat.

LABOR IS A RESOURCE and TIME IS A RESOURCE are by no means universal. They emerged naturally in our culture because of the way we view work, our passion for quantification, and our obsession with purposeful ends. These metaphors highlight those aspects of labor and time that are centrally important in our culture. In doing this, they also deemphasize or hide certain aspects of labor and time. We can see what both metaphors hide by examining what they focus on. In viewing labor as a kind of activity, the metaphor assumes that labor can be clearly identified and distinguished from things that are not labor. It makes the assumptions that we can tell work from play and productive activity from nonproductive activity. These assumptions obviously fail to fit reality much of the time, except perhaps on assembly lines, chain gangs, etc. The view of labor as merely a kind of activity, independent of who performs it, how he experiences it, and what it means in his life, hides the issues of whether the work is personally meaningful, satisfying, and humane. The quantification of labor in terms of time, together with the view of time as serving a purposeful end, induces a notion of LEISURE TIME, which is parallel to the concept LABOR TIME. In a society like ours, where inactivity is not considered a purposeful end, a whole industry devoted to leisure activity has evolved. As a result, LEISURE TIME becomes a RESOURCE too—to be spent productively, used wisely, saved up, budgeted, wasted, lost, etc. What is hidden by the RESOURCE metaphors for labor and time is the way our concepts of LABOR and TIME affect our concept of LEISURE, turning it into something remarkably like LABOR. The RESOURCE metaphors for labor and time hide all sorts of possible conceptions of labor and time that exist in other cultures and in some subcultures of our own society: the idea that work can be play, that inactivity can be productive, that much of what we classify as LABOR serves either no clear purpose or no worthwhile purpose.

It's quite simple and natural if you think it out. The old pagan Britons were in the habit of having fairs when they assembled at their holy centres for the big sun festivals. The fairs went on just the same, whether they were pagan or Christian, and the missionary centres grew up where the crowds came together. When the king was converted, they just changed the Sun for the Son. The common people never knew the difference. They went for the fun of the fair and took part in the ceremonies to bring good luck and make the fields fertile. How were they to know the difference between Good Friday and the spring ploughing festival? There was a human sacrifice on both occasions.

(...) I don’t remember the way every song goes. I can’t recall ever y person I’ve met. I get names mixed up all the time. I’m terrible with birthdays. But I remember all the ways people have affected me. How our stories became memories. And if you were enough then you’re in there somewhere. Maybe it was a truth or dare kiss, Or a simple act of kindness, one that reminded me to remember this moment and mark it as a memory , so we could both have it to look back on. From this life, I’ve drawn conclusions so big, They can’t fit into the tiny comic book boxes, Because I don’t wanna risk losing the detail, Just so I can make the story fit. It’s not a trick. I remember how things felt. Which in turn makes me remember how things happened. (...) I’m pretty fantastic. It’s not magic. I remember because I make comparisons. Not in terms of better or worse, just different. And not all of these memories are great, but they’re mine. Which lends way to believe, That none of our lives are put together on an assembly line. We’re not pre-packaged with memories or programmed with stories. We have to make our own. (...)

It is for you now, gentlemen, whose mission and character are the proclamation of the truth, it is for you to instruct the people, and to tell them for what they ought to hope and what they ought to fear. The people, incapable as yet of sound judgment as to what is best for them, applaud indiscriminately the most opposite ideas, provided that in them they get a taste of flattery: to them the laws of thought are like the confines of the possible; to-day they can no more distinguish between a savant and a sophist, than formerly they could tell a physician from a sorcerer. ‘Inconsiderately accepting, gathering together, and accumulating everything that is new, regarding all reports as true and indubitable, at the breath or ring of novelty they assemble like bees at the sound of a basin.

Trailing veils of steam, Grandma came and went and came again with covered dishes from kitchen to table while the assembled company waited in silence. No one lifted lids to peer in at the hidden victuals. At last Grandma sat down, Grandpa said grace, and immediately thereafter the silverware flew up like a plague of locusts on the air. When everyone's mouths were absolutely crammed full of miracles, Grandmother sat back and said, "Well, how do you like it?" And the relatives, including Aunt Rose, and the boarders, their teeth deliciously mortared together at this moment, faced a terrible dilemma. Speak and break the spell, or continue allowing this honey-syrup food of the gods to dissolve and melt away to glory in their mouths? They looked as if they might laugh or cry at the cruel dilemma. They looked as if they might sit there forever, untouched by fire or earthquake, or shooting in the street, a massacre of innocents in the yard, overwhelmed with effluviums and promises of immortality. All villains were innocent in this moment of tender herbs, sweet celeries, luscious roots. The eye sped over a snow field where lay fricassees, salmagundis, gumbos, freshly invented succotashes, chowders, ragouts.

Real communication among singularities in networks thus requires an encampment. This is the kind of self-learning experience and knowledge production that takes place, for example, in student occupations. The moment feels magical and enlightening because in being together a collective intelligence and a new kind of communication are constructed. In the occupied squares of 2011, from Tahrir to Puerta del Sol to Zuccotti Park, new truths were produced through discussion, conflict, and consensus in assemblies. Working groups and commissions on topics from housing rights and mortgage foreclosures to gender relations and violence function as both self-learning experiences and means to spread knowledge production. Anyone who has lived through such an encampment recognizes how new knowledges and new political affects are created in the corporeal and intellectual intensity of the interactions.

Order Out of Chaos ... At the right temperature ... two peptide molecules will stay together long enough on average to find a third. Then the little trio finds a fourth peptide to attract into the little huddle, just through the random side-stepping and tumbling induced by all the rolling water molecules. Something extraordinary is happening: a larger structure is emerging from a finer system, not in spite of the chaotic and random motion of that system but because of it. Without the chaotic exploration of possibilities, the rare peptide molecules would never find each other, would never investigate all possible ways of aggregating so that the tape-like polymers emerge as the most likely assemblies. It is because of the random motion of all the fine degrees of freedom that the emergent, larger structures can assume the form they do. Even more is true when the number of molecules present becomes truly enormous, as is automatically the case for any amount of matter big enough to see. Out of the disorder emerges a ... pattern of emergent structure from a substrate of chaos.... The exact pressure of a gas, the emergence of fibrillar structures, the height in the atmosphere at which clouds condense, the temperature at which ice forms, even the formation of the delicate membranes surrounding every living cell in the realm of biology -- all this beauty and order becomes both possible and predictable because of the chaotic world underneath them.... Even the structures and phenomena that we find most beautiful of all, those that make life itself possible, grow up from roots in a chaotic underworld. Were the chaos to cease, they would wither and collapse, frozen rigid and lifeless at the temperatures of intergalactic space. This creative tension between the chaotic and the ordered lies within the foundations of science today, but it is a narrative theme of human culture that is as old as any. We saw it depicted in the ancient biblical creation narratives of the last chapter, building through the wisdom, poetic and prophetic literature. It is now time to return to those foundational narratives as they attain their climax in a text shot through with the storm, the flood and the earthquake, and our terrifying ignorance in the face of a cosmos apparently out of control. It is one of the greatest nature writings of the ancient world: the book of Job.

Looking down on the assembly, standing patiently in the drizzle awaiting a verdict, I suddenly had a vivid understanding of something. Like so many, I had heard, appalled, the reports that trickled out of postwar Germany; the stories of deportations and mass murder, of concentration camps and burnings. And like so many others had done, and would do, for years to come, I had asked myself, “How could the people have let it happen? They must have known, must have seen the trucks, the coming and going, the fences and smoke. How could they stand by and do nothing?” Well, now I knew. The stakes were not even life or death in this case. And Colum’s patronage would likely prevent any physical attack on me. But my hands grew clammy around the porcelain bowl as I thought of myself stepping out, alone and powerless, to confront that mob of solid and virtuous citizens, avid for the excitement of punishment and blood to alleviate the tedium of existence. People are gregarious by necessity. Since the days of the first cave dwellers, humans—hairless, weak, and helpless save for cunning—have survived by joining together in groups; knowing, as so many other edible creatures have found, that there is protection in numbers. And that knowledge, bred in the bone, is what lies behind mob rule. Because to step outside the group, let alone to stand against it, was for uncounted thousands of years death to the creature who dared it. To stand against a crowd would take something more than ordinary courage; something that went beyond human instinct. And I feared I did not have it, and fearing, was ashamed. It

The Mongols loved competitions of all sorts, and they organized debates among rival religions the same way they organized wrestling matches. It began on a specific date with a panel of judges to oversee it. In this case Mongke Khan ordered them to debate before three judges: a Christian, a Muslim, and a Buddhist. A large audience assembled to watch the affair, which began with great seriousness and formality. An official lay down the strict rules by which Mongke wanted the debate to proceed: on pain of death “no one shall dare to speak words of contention.” Rubruck and the other Christians joined together in one team with the Muslims in an effort to refute the Buddhist doctrines. As these men gathered together in all their robes and regalia in the tents on the dusty plains of Mongolia, they were doing something that no other set of scholars or theologians had ever done in history. It is doubtful that representatives of so many types of Christianity had come to a single meeting, and certainly they had not debated, as equals, with representatives of the various Muslim and Buddhist faiths. The religious scholars had to compete on the basis of their beliefs and ideas, using no weapons or the authority of any ruler or army behind them. They could use only words and logic to test the ability of their ideas to persuade. In the initial round, Rubruck faced a Buddhist from North China who began by asking how the world was made and what happened to the soul after death. Rubruck countered that the Buddhist monk was asking the wrong questions; the first issue should be about God from whom all things flow. The umpires awarded the first points to Rubruck. Their debate ranged back and forth over the topics of evil versus good, God’s nature, what happens to the souls of animals, the existence of reincarnation, and whether God had created evil. As they debated, the clerics formed shifting coalitions among the various religions according to the topic. Between each round of wrestling, Mongol athletes would drink fermented mare’s milk; in keeping with that tradition, after each round of the debate, the learned men paused to drink deeply in preparation for the next match. No side seemed to convince the other of anything. Finally, as the effects of the alcohol became stronger, the Christians gave up trying to persuade anyone with logical arguments, and resorted to singing. The Muslims, who did not sing, responded by loudly reciting the Koran in an effort to drown out the Christians, and the Buddhists retreated into silent meditation. At the end of the debate, unable to convert or kill one another, they concluded the way most Mongol celebrations concluded, with everyone simply too drunk to continue.

When you were born, you could have been anybody. So quick and malleable, your parents could look at your face and see a future president. They tried to mold you as you grew, but they could only work with what they had. And when their tools stopped working, they gradually handed them off to you, asking, “What do you want to be when you grow up?” There’s a certain art to becoming who you are. There’s no standard kit you can use to assemble yourself, swapping out parts as needed. Instead, it feels more like a kind of stretching, a teasing out at the edges, like a glassblower standing at the furnace. A teenage personality is a delicate medium, its emotions almost too heavy to handle. You had to figure out a way to keep yourself together and tease out the good parts without falling out of balance or stretching yourself too thin. You couldn’t stop everything to try to fix your flaws, but you couldn’t just ignore them either. Luckily, you were nothing if not flexible, softened by the heat of youth, which kept you warm on a dingy couch or a night in the wilderness. You knew that you weren’t just you, you were also the person you would one day become. So even when you failed, you could still be whatever you wanted to be. As long as you kept moving. Inevitably you got hit, and you got hurt. You prided yourself on how well you absorbed the blow, bouncing back as if nothing had happened. But the pain changed you, in little chips and cracks that might take you years to notice. Over time you learned how to position yourself in very specific ways, protecting the most vulnerable parts of your psyche, even as you knew they were still a crucial part of the real you. Gradually you became more and more reluctant to move from that position. Growing a little harder, a little more brittle.

Isn't that a beautiful tale, grandfather," said Heidi, as the latter continued to sit without speaking, for she had expected him to express pleasure and astonishment. "You are right, Heidi; it is a beautiful tale," he replied, but he looked so grave as he said it that Heidi grew silent herself and sat looking quietly at her pictures. Presently she pushed her book gently in front of him and said, "See how happy he is there," and she pointed with her finger to the figure of the returned prodigal, who was standing by his father clad in fresh raiment as one of his own sons again. A few hours later, as Heidi lay fast asleep in her bed, the grandfather went up the ladder and put his lamp down near her bed so that the light fell on the sleeping child. Her hands were still folded as if she had fallen asleep saying her prayers, an expression of peace and trust lay on the little face, and something in it seemed to appeal to the grandfather, for he stood a long time gazing down at her without speaking. At last he too folded his hands, and with bowed head said in a low voice, "Father, I have sinned against heaven and before thee and am not worthy to be called thy son." And two large tears rolled down the old man's cheeks. Early the next morning he stood in front of his hut and gazed quietly around him. The fresh bright morning sun lay on mountain and valley. The sound of a few early bells rang up from the valley, and the birds were singing their morning song in the fir trees. He stepped back into the hut and called up, "Come along, Heidi! the sun is up! Put on your best frock, for we are going to church together!" Heidi was not long getting ready; it was such an unusual summons from her grandfather that she must make haste. She put on her smart Frankfurt dress and soon went down, but when she saw her grandfather she stood still, gazing at him in astonishment. "Why, grandfather!" she exclaimed, "I never saw you look like that before! and the coat with the silver buttons! Oh, you do look nice in your Sunday coat!" The old man smiled and replied, "And you too; now come along!" He took Heidi's hand in his and together they walked down the mountain side. The bells were ringing in every direction now, sounding louder and fuller as they neared the valley, and Heidi listened to them with delight. "Hark at them, grandfather! it's like a great festival!" The congregation had already assembled and the singing had begun when Heidi and her grandfather entered the church at Dorfli and sat down at the back. But before the hymn was over every one was nudging his neighbor and whispering, "Do you see? Alm-Uncle is in church!" Soon everybody in the church knew of Alm-Uncle's presence, and the women kept on turning round to look and quite lost their place in the singing. But everybody became more attentive when the sermon began, for the preacher spoke with such warmth and thankfulness that those present felt the effect of his words, as if some great joy had come to them all.

Here’s a simple definition of ideology: “A set of beliefs about the proper order of society and how it can be achieved.”8 And here’s the most basic of all ideological questions: Preserve the present order, or change it? At the French Assembly of 1789, the delegates who favored preservation sat on the right side of the chamber, while those who favored change sat on the left. The terms right and left have stood for conservatism and liberalism ever since. Political theorists since Marx had long assumed that people chose ideologies to further their self-interest. The rich and powerful want to preserve and conserve; the peasants and workers want to change things (or at least they would if their consciousness could be raised and they could see their self-interest properly, said the Marxists). But even though social class may once have been a good predictor of ideology, that link has been largely broken in modern times, when the rich go both ways (industrialists mostly right, tech billionaires mostly left) and so do the poor (rural poor mostly right, urban poor mostly left). And when political scientists looked into it, they found that self-interest does a remarkably poor job of predicting political attitudes.9 So for most of the late twentieth century, political scientists embraced blank-slate theories in which people soaked up the ideology of their parents or the TV programs they watched.10 Some political scientists even said that most people were so confused about political issues that they had no real ideology at all.11 But then came the studies of twins. In the 1980s, when scientists began analyzing large databases that allowed them to compare identical twins (who share all of their genes, plus, usually, their prenatal and childhood environments) to same-sex fraternal twins (who share half of their genes, plus their prenatal and childhood environments), they found that the identical twins were more similar on just about everything.12 And what’s more, identical twins reared in separate households (because of adoption) usually turn out to be very similar, whereas unrelated children reared together (because of adoption) rarely turn out similar to each other, or to their adoptive parents; they tend to be more similar to their genetic parents. Genes contribute, somehow, to just about every aspect of our personalities.13 We’re not just talking about IQ, mental illness, and basic personality traits such as shyness. We’re talking about the degree to which you like jazz, spicy foods, and abstract art; your likelihood of getting a divorce or dying in a car crash; your degree of religiosity, and your political orientation as an adult. Whether you end up on the right or the left of the political spectrum turns out to be just as heritable as most other traits: genetics explains between a third and a half of the variability among people on their political attitudes.14 Being raised in a liberal or conservative household accounts for much less. How can that be? How can there be a genetic basis for attitudes about nuclear power, progressive taxation, and foreign aid when these issues only emerged in the last century or two? And how can there be a genetic basis for ideology when people sometimes change their political parties as adults? To answer these questions it helps to return to the definition of innate that I gave in chapter 7. Innate does not mean unmalleable; it means organized in advance of experience. The genes guide the construction of the brain in the uterus, but that’s only the first draft, so to speak. The draft gets revised by childhood experiences. To understand the origins of ideology you have to take a developmental perspective, starting with the genes and ending with an adult voting for a particular candidate or joining a political protest. There are three major steps in the process. Step

It was a fine gun, but an unlucky one. Steyr-Daimler-Puch built it with the prospect of big orders from the Austrian Army dancing in its eyes, but a rival outfit named Glock came along and stole the prize. Which left the GB an unhappy orphan, like Cinderella. And like Cinderella it had many excellent qualities. It packed eighteen rounds, which was a lot, but it weighed less than two and a half pounds unloaded, which wasn’t. You could take it apart and put it back together in twelve seconds, which was fast. Best of all, it had a very smart gas management system. All automatic weapons work by using the explosion of gas in the chamber to cycle the action, to get the spent case out and the next cartridge in. But in the real world some cartridges are old or weak or badly assembled. They don’t all explode with the same force. Put an out-of-spec weak load in some guns, and the action just wheezes and won’t cycle at all. Put a too-heavy load in, and the gun can blow up in your hand. But the Steyr was designed to deal with anything that came its way. If I were a Special Forces soldier taking dubious-quality ammunition from whatever ragtag bunch of partisans I was hanging with, I’d use a Steyr. I would want to be sure that whatever I was depending on would fire, ten times out of ten. Through

Keep in mind a distinction that is being imported into more and more scientific thinking, that between ‘complicated’ and ‘complex’. ‘Complicated’ means a whole set of simple things working together to produce some effect, like a clock or an automobile: each of the components – brakes, engine, body-shell, steering – contributes to what the car does by doing its own thing, pretty well. There are some interactions, to be sure. When the engine is turning fast, it has a gyroscopic effect that makes the steering behave differently, and the gearbox affects how fast the engine is going at a particular car speed. To see human development as a kind of car assembly process, with the successive genetic blueprints ‘defining’ each new bit as we add them, is to see us as only complicated. A car being driven, however, is a complex system: each action it takes helps determine future actions and is dependent upon previous actions. It changes the rules for itself as it goes. So does a garden. As plants grow, they take nutrients from the soil, and this affects what else can grow there later. But they also rot down, adding nutrients, providing habitat for insects, grubs, hedgehogs … A mature garden has a very different dynamic from that of a new plot on a housing estate. Similarly, we change our own rules as we develop.

Life, in short, just wants to be. But—and here’s an interesting point—for the most part it doesn’t want to be much. This is perhaps a little odd because life has had plenty of time to develop ambitions. If you imagine the 4.5 billion odd years of Earth’s history compressed into a normal earthly day, then life begins very early, about 4 A.M., with the rise of the first simple, single-celled organisms, but then advances no further for the next sixteen hours. Not until almost 8:30 in the evening, with the day five-sixths over, has Earth anything to show the universe but a restless skin of microbes. Then, finally, the first sea plants appear, followed twenty minutes later by the first jellyfish and the enigmatic Ediacaran fauna first seen by Reginald Sprigg in Australia. At 9:04 P.M. trilobites swim onto the scene, followed more or less immediately by the shapely creatures of the Burgess Shale. Just before 10 P.M. plants begin to pop up on the land. Soon after, with less than two hours left in the day, the first land creatures follow. Thanks to ten minutes or so of balmy weather, by 10:24 the Earth is covered in the great carboniferous forests whose residues give us all our coal, and the first winged insects are evident. Dinosaurs plod onto the scene just before 11 P.M. and hold sway for about three-quarters of an hour. At twenty-one minutes to midnight they vanish and the age of mammals begins. Humans emerge one minute and seventeen seconds before midnight. The whole of our recorded history, on this scale, would be no more than a few seconds, a single human lifetime barely an instant. Throughout this greatly speeded-up day continents slide about and bang together at a clip that seems positively reckless. Mountains rise and melt away, ocean basins come and go, ice sheets advance and withdraw. And throughout the whole, about three times every minute, somewhere on the planet there is a flashbulb pop of light marking the impact of a Manson-sized meteor or one even larger. It’s a wonder that anything at all can survive in such a pummeled and unsettled environment. In fact, not many things do for long. Perhaps an even more effective way of grasping our extreme recentness as a part of this 4.5-billion-year-old picture is to stretch your arms to their fullest extent and imagine that width as the entire history of the Earth. On this scale, according to John McPhee in Basin and Range, the distance from the fingertips of one hand to the wrist of the other is Precambrian. All of complex life is in one hand, “and in a single stroke with a medium-grained nail file you could eradicate human history.” Fortunately, that moment hasn’t happened, but the chances are good that it will. I don’t wish to interject a note of gloom just at this point, but the fact is that there is one other extremely pertinent quality about life on Earth: it goes extinct. Quite regularly. For all the trouble they take to assemble and preserve themselves, species crumple and die remarkably routinely. And the more complex they get, the more quickly they appear to go extinct. Which is perhaps one reason why so much of life isn’t terribly ambitious.

The Coach’s head was oblong with tiny slits that served as eyes, which drifted in tides slowly inward, as though the face itself were the sea or, in fact, a soup of macromolecules through which objects might drift, leaving in their wake, ripples of nothingness. The eyes—they floated adrift like land masses before locking in symmetrically at seemingly prescribed positions off-center, while managing to be so closely drawn into the very middle of the face section that it might have seemed unnecessary for there to have been two eyes when, quite likely, one would easily have sufficed. These aimless, floating eyes were not the Coach’s only distinctive feature—for, in fact, connected to the interior of each eyelid by a web-like layer of rubbery pink tissue was a kind of snout which, unlike the eyes, remained fixed in its position among the tides of the face, arcing narrowly inward at the edges of its sharp extremities into a serrated beak-like projection that hooked downward at its tip, in a fashion similar to that of a falcon’s beak. This snout—or beak, rather—was, in fact, so long and came to such a fine point that as the eyes swirled through the soup of macromolecules that comprised the man’s face, it almost appeared—due to the seeming thinness of the pink tissue—that the eyes functioned as kinds of optical tether balls that moved synchronously across the face like mirror images of one another. 'I wore my lizard mask as I entered the tram, last evening, and people found me fearless,' the Coach remarked, enunciating each word carefully through the hollow clack-clacking sound of his beak, as its edges clapped together. 'I might have exchanged it for that of an ox and then thought better. A lizard goes best with scales, don’t you think?' Bunnu nodded as he quietly wondered how the Coach could manage to fit that phallic monstrosity of a beak into any kind of mask, unless, in fact, this disguise of which he spoke, had been specially designed for his face and divided into sections in such a way that they could be readily attached to different areas—as though one were assembling a new face—in overlapping layers, so as to veil, or perhaps even amplify certain distinguishable features. All the same, in doing so, one could only imagine this lizard mask to be enormous to the extent that it would be disproportionate with the rest of the Coach’s body. But then, there were ways to mask space, as well—to bend light, perhaps, to create the illusion that something was perceptibly larger or smaller, wider or narrower, rounder or more linear than it was in actuality. That is to say, any form of prosthesis designed for the purposes of affecting remedial space might, for example, have had the capability of creating the appearance of a gap of void in occupied space. An ornament hangs from the chin, let’s say, as an accessory meant to contour smoothly inward what might otherwise appear to be hanging jowls. This surely wouldn’t be the exact use that the Coach would have for such a device—as he had no jowls to speak of—though he could certainly see the benefit of the accessory’s ingenuity. This being said, the lizard mask might have appeared natural rather than disproportionate given the right set of circumstances. Whatever the case, there was no way of even knowing if the Coach wasn’t, in fact, already wearing a mask, at this very moment, rendering Bunnu’s initial appraisal of his character—as determined by a rudimentary physiognomic analysis of his features—a matter now subject to doubt. And thus, any conjecture that could be made with respect to the dimensions or components of a lizard mask—not to speak of the motives of its wearer—seemed not only impractical, but also irrelevant at this point in time.

I was certainly not the best mother. That goes without saying. I didn’t set out to be a bad mother, however. It just happened. As it was, being a bad mother was child’s play compared to being a good mother, which was an incessant struggle, a lose-lose situation 24 hours a day; long after the kids were in bed the torment of what I did or didn’t do during those hours we were trapped together would scourge my soul. Why did I allow Grace to make Mia cry? Why did I snap at Mia to stop just to silence the noise? Why did I sneak to a quiet place, whenever I could? Why did I rush the days—will them to hurry by—so I could be alone? Other mothers took their children to museums, the gardens, the beach. I kept mine indoors, as much as I could, so we wouldn’t cause a scene. I lie awake at night wondering: what if I never have a chance to make it up to Mia? What if I’m never able to show her the kind of mother I always longed to be? The kind who played endless hours of hide-and-seek, who gossiped side by side on their daughters’ beds about which boys in the junior high were cute. I always envisioned a friendship between my daughters and me. I imagined shopping together and sharing secrets, rather than the formal, obligatory relationship that now exists between myself and Grace and Mia. I list in my head all the things that I would tell Mia if I could. That I chose the name Mia for my great-grandmother, Amelia, vetoing James’s alternative: Abigail. That the Christmas she turned four, James stayed up until 3:00 a.m. assembling the dollhouse of her dreams. That even though her memories of her father are filled with nothing but malaise, there were split seconds of goodness: James teaching her how to swim, James helping her prepare for a fourth-grade spelling test. That I mourn each and every time I turned down an extra book before bed, desperate now for just five more minutes of laughing at Harry the Dirty Dog. That I go to the bookstore and purchase a copy after unsuccessfully ransacking the basement for the one that used to be hers. That I sit on the floor of her old bedroom and read it again and again and again. That I love her. That I’m sorry. Colin

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity. For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flintyhearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that "pure and undefiled religion" which is from above, and which is "first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation - a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, "Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting…. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.

The secret—to being you, to being Happy?” “Just keep on smiling. Even when you’re sad. Keep on smiling.” Not the most profound advice, admittedly. But Happy is wise, for only a fool or a philosopher would make sweeping generalizations about the nature of happiness. I am no philosopher, so here goes: Money matters, but less than we think and not in the way that we think. Family is important. So are friends. Envy is toxic. So is excessive thinking. Beaches are optional. Trust is not. Neither is gratitude. To venture any further, though, is to enter treacherous waters. A slippery seal, happiness is. On the road, I encountered bushels of inconsistencies. The Swiss are uptight and happy. The Thais are laid-back and happy. Icelanders find joy in their binge drinking, Moldovans only misery. Maybe an Indian mind can digest these contradictions, but mine can’t. Exasperated, I call one of the leading happiness researchers, John Helliwell. Perhaps he has some answers. “It’s simple,” he says. “There’s more than one path to happiness.” Of course. How could I have missed it? Tolstoy turned on his head. All miserable countries are alike; happy ones are happy in their own ways. It’s worth considering carbon. We wouldn’t be here without it. Carbon is the basis of all life, happy and otherwise. Carbon is also a chameleon atom. Assemble it one way—in tight, interlocking rows—and you have a diamond. Assemble it another way—a disorganized jumble—and you have a handful of soot. The arranging makes all the difference. Places are the same. It’s not the elements that matter so much as how they’re arranged and in which proportions. Arrange them one way, and you have Switzerland. Arrange them another way, and you have Moldova. Getting the balance right is important. Qatar has too much money and not enough culture. It has no way of absorbing all that cash. And then there is Iceland: a country that has no right to be happy yet is. Iceland gets the balance right. A small country but a cosmopolitan one. Dark and light. Efficient and laid-back. American gumption married to European social responsibility. A perfect, happy arrangement. The glue that holds the entire enterprise together is culture. It makes all the difference. I have some nagging doubts about my journey. I didn’t make it everywhere. Yet my doubts extend beyond matters of itinerary. I wonder if happiness is really the highest good, as Aristotle believed. Maybe Guru-ji, Sri Sri Ravi Shankar, is right. Maybe love is more important than happiness. Certainly, there are times when happiness seems beside the point. Ask a single, working mother if she is happy, and she’s likely to reply, “You’re not asking the right question.” Yes, we want to be happy but for the right reasons, and,