Avoid Nonsense Quotes

Some people will make nonsense excuses to avoid things they have no interest in doing.

Every line of serious work that I have written since 1936 has been written, directly or indirectly, against totalitarianism and for democratic socialism, as I understand it. It seems to me nonsense, in a period like our own, to think that one can avoid writing of such subjects. Everyone writes of them in one guise or another. It is simply a question of which side one takes and what approach one follows. And the more one is conscious of one's political bias, the more chance one has of acting politically without sacrificing one's aesthetic and intellectual integrity.

To recognize our bias toward error should teach us modesty and reflection, and to forgive it should help us avoid the inhumanity of thinking we ourselves are not as fallible as those who, in any instance, seem most at fault. Science can give us knowledge, but it cannot give us wisdom. Nor can religion, until it puts aside nonsense and distraction and becomes itself again.

No, when it came to avoiding going to church, the church he stolidly avoided going to was St. Cecil and All Angels, no-nonsense C. of E., and he wouldn’t have dreamed of avoiding going to any other.

And he despised pedants. A junior civil servant had tortuously re-worded a sentence to avoid ending with a preposition. The Prime Minister scrawled across the page, "This is nonsense up with which I will not put.

Nevertheless, when you did not know what you were looking for, it was important to avoid all prejudices and preconceptions; something that at first sight seemed irrelevant, or even nonsensical, might turn out to be a vital clue.

Do you see why I avoid humans, ma cherie? They are silly, exasperating creatures. You like him.You can't hide it from me, even if you try to hide it from yourself. Invite him home. Not for all the trees on this earth. I want to meet him. Savannah. She was up to no good, he was certain of it. Gregori's hand went to the back of his neck, massaging deeply. What I should do is scare the holy hell out of him so he will get over this nonsense. "So,are you?" Gary asked. "Am I what?" Gregori was distracted. Why had he ever talked to this fool in the first place? Because Savannah was making him crazy. Savannah had made him do something dumb. He had read Gary's mind and found him to be an interesting, likeable person. Don't blame me. She sounded innocent.

Understand--it ALWAYS makes sense. Sense can't be avoided. If it first seems to be non-sense, wait: roots will reveal themselves.

I’d race my motorcycle across the ocean just to avoid swimming in the desert. Ladies, I hope this indicates what kind of lover I’d make.

Resonance is a real 'here today' phenomena that just hasn't been looked at very carefully, and that is because of the (nonsense) that physicists have been putting out about 'energy' for decades. Electronic resonance has been used in radio tuners since their inception, while in the field of electric power resonance is avoided like the plague." "My system is not 'of the future' but here on this earth with all of the world's present problems." McKie said his real-world solid-state electronic system could be understood today, if physicists were not teaching that it cannot be achieved. "...When physicists decide to 'come clean' and say that they don't know it all, we'll all be a lot closer to the gleaming world that you are describing.

Do you know, it seems to me that a great deal of nonsense is talked about the dignity of work. Work is a drug that dull people take to avoid the pangs of unmitigated boredom. It has been adorned with fine phrases, because it is a necessity to most men, and men always gild the pill they’re obliged to swallow. Work is a sedative. It keeps people quiet and contented. It makes them good material for their leaders. I think the greatest imposture of Christian times is the sanctification of labour. You see, the early Christians were slaves, and it was necessary to show them that their obligatory toil was noble and virtuous. But when all is said and done, a man works to earn his bread and to keep his wife and children; it is a painful necessity, but there is nothing heroic in it. If people choose to put a higher value on the means than on the end, I can only pass with a shrug of the shoulders, and regret the paucity of their intelligence.

There is a great deal of nonsense written on the subject of diversity and multiculturalism, but the fact remains that the great challenge facing our world is that of maintaining clear convictions and strong commitments while living in peaceful proximity with people with different convictions and commitments, avoiding brittle bigotry on the one hand and soggy relativism on the other.

No, when it came to avoiding going to church, the church he stolidly avoided going to was St. Cecil and All Angels, no-nonsense C. of E., and he wouldn’t have dreamed of avoiding going to any other.

Everything in life is a matter of choice. There are only two things we have no choice about. We cannot avoid these two things no matter how hard we try. The first is that we must die. Death is an absolute certainty, and the second thing we have no choice about is that we must live until we die. Now understand this - everything else in your life that you think you have to do, or are forced to do, is a choice.

Prior to the fall of the Soviet Union and the publication of The Black Book of Communism: Crimes, Terror, Repression, which chronicled that terrible ideology's ghastly historical body count, it was common for people to say that communism was a beautiful ideal, albeit one that had never been implemented properly. This was complete nonsense, of course, primarily driven by ignorance combined with a desire to avoid conflict with the Left without actually accepting its tenets.

And therein lies the conundrum, the riddle you've been avoiding, because confronting the problem shakes apart the very foundation, doesn't it? It defies explanation. It renders all that's happened impossibly discordant, absurd, nonsensical.

Perspective - Use It or Lose It. If you turned to this page, you're forgetting that what is going on around you is not reality. Think about that. Remember where you came from, where you're going, and why you created the mess you got yourself into in the first place. You are led through your lifetime by the inner learning creature, the playful spiritual being that is your real self. Don't turn away from possible futures before you're certain you don't have anything to learn from them. Learning is finding out what you already know. Doing is demonstrating that you know it. Teaching is reminding others that they know just as well as you. You are all learners, doers, and teachers. Your only obligation in any lifetime is to be true to yourself. Being true to anyone else or anything else is not only impossible, but the mark of a false messiah. Your conscience is the measure of the honesty of your selfishness. Listen to it carefully. The simplest questions are the most profound. Where were you born? Where is your home? Where are you going? What are you doing? Think about these once in awhile, and watch your answers change. Your friends will know you better in the first minute you meet than your acquaintances will know you in a thousand years. The bond that links your true family is not one of blood, but of respect and joy in each other's life. Rarely do members of one family grow up under the same roof. There is no such thing as a problem without a gift for you in its hands. You seek problems because you need their gifts. Imagine the universe beautiful and just and perfect. Then be sure of one thing: The Is has imagined it quite a bit better than you have. The original sin is to limit the Is. Don't. A cloud does not know why it moves in just such a direction and at such a speed, it feels an impulsion....this is the place to go now. But the sky knows the reason and the patterns behind all clouds, and you will know, too, when you lift yourself high enough to see beyond horizons. You are never given a wish without being given the power to make it true. You may have to work for it, however. Argue for your limitations, and sure enough, they're yours. If you will practice being fictional for a while, you will understand that fictional characters are sometimes more real than people with bodies and heartbeats. The world is your exercise-book, the pages on which you do your sums. It is not reality, although you can express reality there if you wish. You are also free to write nonsense, or lies, or to tear the pages. Every person, all the events of your life, are there because you have drawn them there. What you choose to do with them is up to you. In order to live free and happily, you must sacrifice boredom. It is not always an easy sacrifice. The best way to avoid responsibility is to say, "I've got responsibilities." The truth you speak has no past and no future. It is, and that's all it needs to be. Here is a test to find whether your mission on earth is finished: If you're alive, it isn't. Don't be dismayed at good-byes. A farewell is necessary before you can meet again. And meeting again, after moments or lifetimes, is certain for those who are friends. The mark of your ignorance is the depth of your belief in injustice and tragedy. What the caterpillar calls the end of the world, the master calls a butterfly. You're going to die a horrible death, remember. It's all good training, and you'll enjoy it more if you keep the facts in mind. Take your dying with some seriousness, however. Laughing on the way to your execution it not generally understood by less advanced lifeforms, and they'll call you crazy. Everything above may be wrong!

This book is the synthesis of, on one hand, the no-nonsense practitioner of uncertainty who spent his professional life trying to resist being fooled by randomness and trick the emotions associated with probabilistic outcomes and, on the other, the aesthetically obsessed, literature-loving human being willing to be fooled by any form of nonsense that is polished, refined, original, and tasteful. I am not capable of avoiding being the fool of randomness; what I can do is confine it to where it brings some aesthetic gratification.

Fawcett also shared with me a passion for words and we would trawl the dictionary together and simply howl and wriggle with delight at the existence of such splendours as ‘strobile’ and ‘magniloquent’, daring and double-daring each other to use them to masters in lessons without giggling. ‘Strobile’ was a tricky one to insert naturally into conversation, since it means a kind of fir-cone, but magniloquent I did manage. I, being I, went always that little bit too far of course. There was one master who had berated me in a lesson for some tautology or other. He, as what human being wouldn’t when confronted with a lippy verbal show-off like me, delighted in seizing on opportunities to put me down. He was not, however, an English teacher, nor was he necessarily the brightest man in the world. ‘So, Fry. “A lemon yellow colour” is precipitated in your test tube is it? I think you will find, Fry, that we all know that lemons are yellow and that yellow is a colour. Try not to use thee words where one will do. Hm?’ I smarted under this, but got my revenge a week or so later. ‘Well, Fry? It’s a simple enough question. What is titration?’ ‘Well, sir…, it’s a process whereby…’ ‘Come on, come on. Either you know or you don’t.’ ‘Sorry sir, I am anxious to avoid pleonasm, but I think…’ ‘Anxious to avoid what?’ ‘Pleonasm, sir.’ ‘And what do you mean by that?’ ‘I’m sorry, sir. I meant that I had no wish to be sesquipedalian.’ ‘What?’ ‘Sesquipedalian, sir.’ ‘What are you talking about?’ I allowed a note of confusion and bewilderment to enter my voice. ‘I didn’t want to be sesquipedalian, sir! You know, pleonastic.’ ‘Look, if you’ve got something to say to me, say it. What is this pleonastic nonsense?’ ‘It means sir, using more words in a sentence than are necessary. I was anxious to avoid being tautologous, repetitive or superfluous.’ ‘Well why on earth didn’t you say so?’ ‘I’m sorry, sir. I’ll remember in future, sir.’ I stood up and turned round to face the whole form, my hand on my heart. ‘I solemnly promise in future to help sir out by using seven words where one will do. I solemnly promise to be as pleonastic, prolix and sesquipedalian as he could possibly wish.’ It is a mark of the man’s fundamental good nature that he didn’t whip out a knife there and then, slit my throat from ear to ear and trample on my body in hobnailed boots. The look he gave me showed that he came damned close to considering the idea.

Do you know, it seems to me that a great deal of nonsense is talked about the dignity of work. Work is a drug that dull people take to avoid the pangs of unmitigated boredom. It has been adorned with fine phrases, because it is a necessity to most men, and men will always gild the pill they're obliged to swallow. Work is a sedative.

is not to listen to the damned nonsense the natives are always talking.” And poor Burlton flushed with shame and avoided Fleury’s eye. Fleury had by now grown accustomed to the gloom and could see that Ford was a heavy-featured man of about forty; in spite of his inferior social status as an engineer, he clearly dominated Rayne and Burlton.

He can even talk about nonsense as long as he does it in a confident manner and flirts whenever the opportunity presents itself. A male runs the risk of losing far more women because he does not say anything at all than he does because he is saying the wrong things. You can even talk about sex, and usually should, as long as you do not make the woman feel like a slut by asking her foolish things like whether she goes all the way on the first date or intimate questions that other people may overhear, for instance. Sex is nothing to be embarrassed about; it is part of whatever relationship you are looking for, and bringing the topic up is the easiest way to make a woman think about having sex with you. Therefore, it would not make sense to avoid it, but you do have to treat the subject as the no big deal that it is. Be serious and candid instead of joking about it. People who joke about sex all the time do so because they are uncomfortable with the topic, and women prefer such a male as their entertainer rather than their lover.

Does the sacred quest end with cultivating our own gardens and dwelling within our private and incommunicable experiences? Because we human beings are verbal and communal animals, we cannot remain wonder-struck and dumb. We need to say something. We are a species given to storytelling and philosophizing to explain our world. Ergo, it is pure folly to suppose we can avoid speaking about the ultimate context and meaning of our existence. We cannot simply be content with the private experience of elementary emotions and the great encompassing mystery. Our feelings demand expression. How are we to understand this perennial need to speak to G-d and about G-d even when what we say involves contradictions, paradoxes, and sacred nonsense? To communicate is to come back into the community. The hero must return from the inner journey to the common life of dialogue and engagement.

Three visions,” Sifa began. “In the first, we depart this place before daybreak, so no one sees us through that hole in the roof.” “But…you made that hole,” Teka interrupted. It figured she would reach the limits of her reverence so quickly, Akos thought. Teka didn’t seem to like nonsense. “If you knew we would have to leave because of it, you could have avoided making it in the first place.” “So glad you’re keeping up,” Sifa said, serene. Akos swallowed a laugh. A few seats down, Cisi seemed to be doing the same.

How far the perspectival character of existence extends, indeed whether it has any other character; whether an existence without interpretation, without “sense”, does not become “non-sense”; whether, on the other hand, all existence is not essentially an interpreting existence—that cannot be decided, as would be fair, even by the most studious and scrupulous analysis and self-examination of the intellect; for in the course of this analysis, the human intellect cannot avoid seeing itself under its perspectival forms, and solely in these.…Rather, the world has once again become infinite to us: insofar as we cannot reject the possibility that it includes infinite interpretations.

Because we human beings are verbal and communal animals, we cannot remain wonder-struck and dumb. We need to say something. We are a species given to storytelling and philosophizing to explain our world. Ergo, it is pure folly to suppose we can avoid speaking about the ultimate context and meaning of our existence. We cannot simply be content with the private experience of elementary emotions and the great encompassing mystery. Our feelings demand expression. How are we to understand this perennial need to speak to G-d and about G-d even when what we say involves contradictions, paradoxes, and sacred nonsense? To communicate is to come back into the community. The hero must return from the inner journey to the common life of dialogue and engagement. PRAYERS TO AN ABSENT G-D ON PRAYER You ask me how to pray to someone who is not.

[...]smiling and thinking what an absurd and universally accepted bit of nonsense it is that your best friends must necessarily be the ones who best understand you. As if there weren't far too much understanding in the world already; above all, that understanding between lovers, celebrated in song and story, which is actually such torture that no two of them can bear it without frequent separations or fights. Dear old Charley, he thinks, as he fixes their snorts in her cluttered, none-too-clean kitchen, how could I have gotten through these last years without your wonderful lack of perception? How many times, when Jim and I had been quarreling and came to visit you-sulking, avoiding each other's eyes, talking to each other only through you-did somehow bring us together again by the sheer power of your unawareness that anything was wrong?

As a society we are only now getting close to where Dogen was eight hundred years ago. We are watching all our most basic assumptions about life, the universe, and everything come undone, just like Dogen saw his world fall apart when his parents died. Religions don’t seem to mean much anymore, except maybe to small groups of fanatics. You can hardly get a full-time job, and even if you do, there’s no stability. A college degree means very little. The Internet has leveled things so much that the opinions of the greatest scientists in the world about global climate change are presented as being equal to those of some dude who read part of the Bible and took it literally. The news industry has collapsed so that it’s hard to tell a fake headline from a real one. Money isn’t money anymore; it’s numbers stored in computers. Everything is changing so rapidly that none of us can hope to keep up. All this uncertainty has a lot of us scrambling for something certain to hang on to. But if you think I’m gonna tell you that Dogen provides us with that certainty, think again. He actually gives us something far more useful. Dogen gives us a way to be okay with uncertainty. This isn’t just something Buddhists need; it’s something we all need. We humans can be certainty junkies. We’ll believe in the most ridiculous nonsense to avoid the suffering that comes from not knowing something. It’s like part of our brain is dedicated to compulsive dot-connecting. I think we’re wired to want to be certain. You have to know if that’s a rope or a snake, if the guy with the chains all over his chest is a gangster or a fan of bad seventies movies. Being certain means being safe. The downfall is that we humans think about a lot of stuff that’s not actually real. We crave certainty in areas where there can never be any. That’s when we start in with believing the crazy stuff. Dogen is interesting because he tries to cut right to the heart of this. He gets into what is real and what is not. Probably the main reason he’s so difficult to read is that Dogen is trying to say things that can’t actually be said. So he has to bend language to the point where it almost breaks. He’s often using language itself to show the limitations of language. Even the very first readers of his writings must have found them difficult. Dogen understood both that words always ultimately fail to describe reality and that we human beings must rely on words anyway. So he tried to use words to write about that which is beyond words. This isn’t really a discrepancy. You use words, but you remain aware of their limitations. My teacher used to say, “People like explanations.” We do. They’re comforting. When the explanation is reasonably correct, it’s useful.

IN MY SO-CALLED CAREER, I'VE OFTEN WRITTEN THINGS THAT I VAINLY THOUGHT WERE INCREDIBLY GOOD AND THAT I ENJOYED READING SO MUCH I FIGURED EVERYBODY ELSE WOULD ENJOY THEM TOO, AND MORE OFTEN THAN NOT, I HAVE BEEN TOTALLY WRONG … I never stopped being surprised that so many critics were uninterested in them, or dismissive, or even hostile. often they tried to point out the allegorical failures of the pieces, even when they were clearly as non-allegorical as they could get. and more than a couple of times, I received emails from somebody asking me what happened, why didn't I write the stories I used to write, and why did I get into all this 'animal rights' nonsense? I guess they thought I was picketing outside university research facilities. I consider all my stories and novels to be animal stories … I never understood why people took MFA degrees, or creative writing courses, and I avoided taking them myself for many years … honestly, I can't imagine why anybody would want to go through the pain and agony of having his work critiqued in an open forum - I tell my creative writing students this all the time, they are all far braver than I am!

As part of his long-winded bullshit, Baby fell into a genre trope that he had avoided in his first two novels. He started inventing new words. This was a common habit amongst Science Fiction writers. They couldn’t help themselves. They were always inventing new words. Perhaps the most famous example of a Science Fiction writer inventing a new word occurs in Robert Heinlein’s Stranger in a Strange Land. Part of Heinlein’s vision of horny decentralized alien sex involves the Martian word grok. To grok something is to comprehend that something with effortless and infinite intuition. When you grok something, that something becomes a part of you and you become a part of that something without any troublesome Earthling attempts at knowing. A good example of groking something is the way that members of the social construct of the White race had groked their own piglet pink. They’d groked their skin color so much that it became invisible. It had become part of them and they had become part of it. That was groking. People in the San Francisco Bay Area, especially those who worked in technology like Erik Willems, loved to talk about groking. With time, their overusage stripped away the original meaning and grok became synonymous with simple knowledge of a thing. In a weird way, people in the Bay Area who used the word grok did not grok the word grok. Baby had always been popular with people on the Internet, which was a wonderful place to deny climate change, willfully misinterpret the Bible, and denounce Darwin’s theory of evolution. Now that Baby had coined nonsense neologisms, he had become more than popular. He had become quotable.

In many cases we can do this and avoid the exponential blowup. Suppose you’re leading a platoon in single file through enemy territory in the dead of night, and you want to make sure that all your soldiers are still with you. You could stop and count them yourself, but that wastes too much time. A cleverer solution is to just ask the first soldier behind you: “How many soldiers are behind you?” Each soldier asks the next the same question, until the last one says “None.” The next-to-last soldier can now say “One,” and so on all the way back to the first soldier, with each soldier adding one to the number of soldiers behind him. Now you know how many soldiers are still with you, and you didn’t even have to stop. Siri uses the same idea to compute the probability that you just said, “Call the police” from the sounds it picked up from the microphone. Think of “Call the police” as a platoon of words marching across the page in single file. Police wants to know its probability, but for that it needs to know the probability of the; and the in turn needs to know the probability of call. So call computes its probability and passes it on to the, which does the same and passes the result to police. Now police knows its probability, duly influenced by every word in the sentence, but we never had to construct the full table of eight possibilities (the first word is call or isn’t, the second is the or isn’t, and the third is police or isn’t). In reality, Siri considers all words that could appear in each position, not just whether the first word is call or not and so on, but the algorithm is the same. Perhaps Siri thinks, based on the sounds, that the first word was either call or tell, the second was the or her, and the third was police or please. Individually, perhaps the most likely words are call, the, and please. But that forms the nonsensical sentence “Call the please,” so taking the other words into account, Siri concludes that the sentence is really “Call the police.” It makes the call, and with luck the police get to your house in time to catch the burglar.

Contempt for causes, for consequences and for reality. Whenever an evil chance event a sudden storm or a crop failure or a plague strikes a community, the suspicion is aroused that custom has been offended in some way or that new practices now have to be devised to propitiate a new demonic power and caprice. This species of suspicion and reflection is thus a direct avoidance of any investigation of the real natural causes of the phenomenon: it takes the demonic cause for granted. This is one spring of the perversity of the human intellect which we have inherited: and the other spring arises close beside it, in that the real natural consequences of an action are, equally on principle, accorded far less attention than the supernatural (the so-called punishments and mercies administered by the divinity). Certain ablutions are, for example, prescribed at certain times: one bathes, not so as to get clean, but because it is prescribed. One learns to avoid, not the real consequences of uncleanliness, but the supposed displeasure of the gods at the neglect of an ablution. Under the pressure of superstitious fear one suspects there must be very much more to this washing away of uncleanliness, one interprets a second and third meaning into it, one spoils one's sense for reality and one's pleasure in it, and in the end accords reality a value only insofar as it is capable of being a symbol. Thus, under the spell of the morality of custom, man despises first the causes, secondly the consequences, thirdly reality, and weaves all his higher feelings (of reverence, of sublimity, of pride, of gratitude, of love) into an imaginary world: the so-called higher world. And the consequences are perceptible even today: wherever a man's feelings are exalted, that imaginary world is involved in some way. It is a sad fact, but for the moment the man of science has to be suspicious of all higher feelings, so greatly are they nourished by delusion and nonsense. It is not that they are thus in themselves, or must always remain thus: but of all the gradual purifications awaiting mankind, the purification of the higher feelings will certainly be one of the most gradual.

Inside McClintic Sphere was swinging his ass off. His skin was hard, as if it were part of the skull: every vein and whisker on that head stood out sharp and clear under the green baby spot: you could see the twin lines running down from either side of his lower lip, etched in by the force of his embouchure, looking like extensions of his mustache. He blew a hand-carved ivory alto saxophone with a 4 ½ reed and the sound was like nothing any of them had heard before. The usual divisions prevailed: collegians did not dig, and left after an average of 1 ½ sets. Personnel from other groups, either with a night off or taking a long break from somewhere crosstown or uptown, listened hard, trying to dig. 'I am still thinking,’ they would say if you asked. People at the bar all looked as if they did dig in the sense of understand, approve of, empathize with: but this was probably only because people who prefer to stand at the bar have, universally, an inscrutable look… …The group on the stand had no piano: it was bass, drums, McClintic and a boy he had found in the Ozarks who blew a natural horn in F. The drummer was a group man who avoided pyrotechnics, which may have irritated the college crowd. The bass was small and evil-looking and his eyes were yellow with pinpoints in the center. He talked to his instrument. It was taller than he was and didn’t seem to be listening. Horn and alto together favored sixths and minor fourths and when this happened it was like a knife fight or tug of war: the sound was consonant but as if cross-purposes were in the air. The solos of McClintic Sphere were something else. There were people around, mostly those who wrote for Downbeat magazine or the liners of LP records, who seemed to feel he played disregarding chord changes completely. They talked a great deal about soul and the anti-intellectual and the rising rhythms of African nationalism. It was a new conception, they said, and some of them said: Bird Lives. Since the soul of Charlie Parker had dissolved away into a hostile March wind nearly a year before, a great deal of nonsense had been spoken and written about him. Much more was to come, some is still being written today. He was the greatest alto on the postwar scene and when he left it some curious negative will–a reluctance and refusal to believe in the final, cold fact–possessed the lunatic fringe to scrawl in every subway station, on sidewalks, in pissoirs, the denial: Bird Lives. So that among the people in the V-Note that night were, at a conservative estimate, a dreamy 10 per cent who had not got the word, and saw in McClintic Sphere a kind of reincarnation.

Well, it’s too late to go anywhere now,” she said, trying to keep the relief from her voice. “No it isn’t,” Falco said, gesturing toward Agnese’s gondola, bobbing in the shallow water. “Come on.” “But I’m not even dressed!” Cass protested. Falco snickered. “You’re dressed enough. What? Do you need to run home and have your servant lace you into a proper gown before you can go sneaking around in the night?” He crossed his arms in front of his chest. “Or are you just scared?” “You’re not afraid at all?” she asked, lifting her chin and deliberately avoiding his question. “My friend swears the city is crawling with evil spirits at night.” “I don’t believe in that superstitious nonsense,” Falco said.

I will always respect Mr. Charles chuck Mackey for the way he dealt with me. His approach was not hostile, rather his approach was one, “Look here, I’m working with you, so I need you to work with me.” He showed me first that he had my back, and it was easy for me to do the same for him. Mr. Mackey was well known in the entire school as a no-nonsense but fair person. There are some school administrators that aren’t intimidating at all, but with Mr. Mackey, it was totally different. When we saw him, even if we were not doing anything wrong and our uniform was intact, we still tend to avoid him by going in a different direction. His presence alone demanded that kind of respect.

Ancient Jews often stated general principles in unequivocal terms for emphasis. We misinterpret them if we understand them as literal, universal laws. For example, Proverbs 12:21 states, “No harm happens to the righteous, but the wicked are filled with trouble” (cf. Prov. 13:21, 25). If read as an absolute universal law, this passage is obvious nonsense. History and our own experience demonstrate that righteous people frequently suffer great harm, while wicked people often live in peace and prosperity. Indeed, Scripture itself repeatedly makes this observation (Job; Ps. 73). As a general principle, however, righteous living helps one avoid harm, while wicked living will lead to trouble. In Proverbs 21:1, therefore, the author is not suggesting that every decision made by every king throughout history was orchestrated by God. He is simply emphasizing God’s general sovereignty over kings. Fourth,

From what I could see, he already wants to cooperate with you.” Her ready response stalled. She wasn’t sure if she’d heard Ridley correctly, but at the ensuing sparkle in his eyes, she shook her head and stepped inside hoping her friend couldn’t see the flush that was surely creeping into her cheeks. “He’s a widower and completely devoted to his work. That’s all.” She tugged at the fingertips of her gloves. “I suppose that’s why he decided to have you accompany him rather than assigning you to another group?” She slipped off the glove heedless of the fact that two fingers were rolled in. She dropped it onto the silver tray that graced the pedestal table, then began to pluck at the other glove. “I’m sure he meant nothing by his actions.” Ridley was silent as she finished divesting her fingers of the tight leather and carefully began to remove her hatpins and drop them in the silver tray with a clink. She could feel him watching her, waiting. Finally, after she had her hat off and couldn’t avoid him any longer, she turned and met his gaze. “You are not giving yourself enough credit,” he said gently. “You’re a delightful young woman.” “I’m old and unappealing.” “Thirty isn’t old. And you’re very pretty.” “Of course you would say so.” “I may be ancient and slightly biased,” Ridley said with a return smile, “but my eyesight is still quite proficient. And I had no trouble seeing that Reverend Bedell had a hard time keeping his attention off of you.” Christine shook her head in disbelief. “Thank you for attempting to cheer me with your nonsense. But I’ve had many years to resign myself to my singleness and have no interest in entertaining thoughts of heartache.

I turned my hand over just in time to avoid a slap on the wrist. I was applauded for my effort.

We find no sense in talking about something unless we specify how we measure it; a definition by the method of measuring a quantity is the one sure way of avoiding talking nonsense. . . . —Sir Hermann Bondi, mathematician and cosmologist3

It is extremely odd that in seeking to comprehend the revelation, human beings divinize their own understanding thereof. A serious contradiction arises from this fact. God conveyed His (infinite) knowledge in a language, and form, that could be understood by humanity. As if He were saying, “I give my knowledge to you based on the level of your own understanding,” that is, delineated by the context of our own lives. Whereas human beings generally seek to present their own understanding as if it were Divine knowledge which—although incomprehensible, or even nonsensical—must be obeyed by others. The products of human interpretation are thus transformed into religious obligations, which must be accepted and followed blindly, with no opportunity for rational exploration or understanding. In fact, I find it remarkable that God “humanizes” His knowledge, while humans divinize theirs, in order to avoid subjecting their concepts to the principles that govern knowledge and criticism, while compelling us to accept anything they choose to ram down our throats, without giving us a chance to critically examine, question or reject their propositions. I believe we must oppose this all too human error, which seeks to divinize human understanding, and present it as the will of God. But how can we overcome this (egotistical) delusion?

We’ll meet you at Ringrose’s Inn tomorrow for a late breakfast. Say, around ten A.M.?” Tristan barked a laugh. “What?” Jane asked. “Is that too late?” Now Dom laughed, too, and Tristan laughed even harder. “What’s so funny?” Jane snapped. “It’s not about you,” Lisette said dryly. “They’re laughing at me. My brothers think me incapable of rising early. Or getting off in a timely fashion.” “That’s because, dear girl, we have yet to see you rise before eleven or leave by noon for a trip,” Dom teased. Tristan grinned at Jane. “Better schedule that meeting in York for a bit later, Freckles.” Freckles. Tristan had dubbed her with the nickname during Dom’s courtship of her, and that reminder of her past with Dom and his family roused an ache in her chest. She avoided Dom’s gaze. “How about midafternoon then?” “Nonsense.” Lisette rolled her eyes. “I can rise early, no matter what my idiot brothers think. We’ll be there midmorning for breakfast if I have to dunk my head in ice water to accomplish it. Max wanted to get an early start, anyway.” Dom chuckled. “Max always wants to get an early start. But he’d have to have a different wife in order to manage that.” The two men nudged each other with smug looks. “Yes, he would,” Lisette said in a voice of pure sweetness, “one he wasn’t quite so enamored of. But since sampling my particular charms always takes him so very long in the morning, I admit that we do end up lying abed late more times than not.” Jane knew she ought to be shocked by such frankness, but she was having too much fun watching the men’s mouths fall open, and a red flush creep up their faces. Lisette flashed them a coy look. “But I shall endeavor to prevent my husband from enjoying his usual pleasures tomorrow morning. That should resolve the matter.” She threaded her arm through Jane’s. “Now come, my dear, let’s join the others for dinner. I’d love a glass of wine, wouldn’t you?” The two women had barely made it out into the hall before they burst into laughter. “That’ll teach…them,” Lisette gasped. “Did you see…Tristan’s face?” “And Dom’s,” Jane choked out. “Oh, Lord, you are so wicked!” “Why, of course.” Lisette’s eyes sparkled with mischief. “What’s the point of being a duchess if you can’t shock people from time to time?

I feel that the government should uphold the concept that it is there for us, “We the People.” That it does what we alone cannot do. By standing unified and proud, we have strength because of our numbers and the power to do what is right. That we always remain on the right side of history and care for and respect our less fortunate. Now, you may think that I’m just spouting out a lot of patriotic nonsense, which you are entitled to do, however I did serve my country actively in both the Navy and Army for a total of forty years, six months and seven days as a reservist and feel that I have an equal vested interest in these United States. If we don’t like what is happening we have responsible ways and means to change things. We have Constitutional, “First Amendment Rights to Freedom of Speech.” There are many things I would like to see change and there are ways that we can do this. To start with we have to protect our First Amendment Rights and protect the media from government interference…. I also believe in protecting our individual freedom…. I believe in one person, one vote…. Corporations are not people, for one they have no human feelings…. That although our government may be misdirected it is not the enemy…. I want reasonable regulations to protect us from harm…. That we not privatize everything in sight such as prisons, schools, roads, social security, Medicare, libraries etc.….. Entitlements that have been earned should not be tampered with…. That college education should be free or at least reasonable…. That health care becomes free or very reasonable priced for all…. That lobbyist be limited in how they can manipulate our lawmakers…. That people, not corporations or political action committees (PAC’s), can only give limited amounts of money to candidates…. That our taxes be simplified, fair and on a graduated scale without loop holes….That government stays out of our personal lives, unless our actions affect others…. That our government stays out of women’s issues, other than to insure equal rights…. That the law (police) respects all people and treats them with the dignity they deserve…. That we no longer have a death penalty…. That our military observe the Geneva Conventions and never resort to any form of torture…. That the Police, FBI, CIA or other government entities be limited in their actions, and that they never bully or disrespect people that are in their charge or care…. That we never harbor prisoners overseas to avoid their protection by American law…. That everyone, without exception, is equal…. And, in a general way, that we constantly strive for a more perfect Union and consider ourselves members of a greater American family, or at the very least, as guests in our country. As Americans we are better than what we have witnessed lately. The idea that we will go beyond our rights is insane and should be discouraged and outlawed. As a country let us look forward to a bright and productive future, and let us find common ground, pulling in the same direction. We all deserve to feel safe from persecution and/or our enemies. We should also be open minded enough to see what works in other countries. If we are going to “Make America Great Again” we should start by being more civil and kinder to each other. Now this is all just a thought, but it’s a start…. “We’re Still Here!

When I talk about kindness in business, a few people scoff. They say, “Steve Jobs and the leaders at Apple created a pressure-cooker environment but it produced category-defining products that people love and obsess over.” That is the point — the results are not worth the cost, because there is an alternative. The goal of TRM is to create a kind, sustainable, and fulfilling experience for everyone. Caring and a sense of purpose evoke better performance than pressure and fear. The idea that only obsessive egomaniacs can produce breakthroughs is nonsense. People are the most important resource for any business, and people — whether they are employees, vendors, or customers — respond best to kindness, respect, humility, and empathy. You never know what other people are going through in their lives. Many of us are under great stress, especially when business cycles shift and economic pressures build. Others are struggling in relationships. When everyone feels valued and heard, they are more likely to show up fully and bring their best each day. Kindness is the alternative to the unnecessary “business is war” analogies that are not only tiresome but borderline offensive. It is the opposite of the “outcome justified the means” mentality that drives many entrepreneurs to consider sacrificing everything (including their morals) to build $100 million businesses in seven years. It’s success without the collateral damage. This aspect of TRM creates a healthy framework for daily interactions and long-term goals and helps people avoid burnout even when they put in heavy hours over long periods of time. We are all naturally optimistic, motivated to be better tomorrow than we are today. A kind organization understands that and leverages it. Your goal is to build a product that lasts, but to do that, you must also build an organization, a work environment, and a fabric of relationships that last too. People will remain engaged and focused on achievements when they are doing something meaningful that they care about in an organization that lets them live the way they want to live. “Caring and a sense of purpose evoke better performance than pressure and fear. The idea that only egomaniacs can produce breakthroughs is nonsense.

Then, it was easier to build the need for love and sex into the end-all purpose of life, avoiding personal commitment to truth in a catch-all commitment to "home" and "family." . . . . Irwin Shaw, who once goaded the American conscience on the great issues of war and peace and racial prejudice now wrote about sex and adultery; Norman Mailer and the young beatnik writers confined their revolutionary spirit to sex and kicks and drugs and advertising themselves in four-letter words. It was easier and more fashionable for writers to think about psychology than politics, about private motives than public purposes. Painters retreated into an abstract expressionism that flaunted discipline and glorified the evasion of meaning. Dramatists reduced human purpose to bitter, pretentious nonsense: "the theater of the absurd." Freudian thought gave this whole process of escape its dimension of endless, tantalizing, intellectual mystery: process within process, meaning hidden within meaning, until meaning itself disappeared and the hopeless, dull outside world hardly existed at all. As a drama critic said, in a rare note of revulsion at the stage world of Tennessee Williams, it was as if no reality remained for man except his sexual perversions, and the fact that he loved and hated his mother.

Once you are a believer and no longer have your own mind to rely on, it becomes possible to accept everything you are taught. You can accommodate incredible problems in the religion because you need to avoid cognitive dissonance, as discussed earlier. The stretching of credulity in fundamentalist Christianity is a frequent occurrence. Followers are expected to believe contradictory, nonsensical, and offensive “true stories” in the Bible and church teachings. This serves to strengthen blind adherence because your intuitive reactions have been annihilated.

Rather than thinking of evil as an external agent acting upon us, Buddhism teaches that greed, hatred, and ignorance are the sources of what we typically think of as “evil.” In Buddhism, these three qualities are called “the three poisons” or “the three fires.” The challenge the three poisons pose in our lives is that they drive us to look outside of ourselves to try to achieve happiness or avoid suffering. Because external things, like money, fame, or power, can’t bring us lasting joy or contentment, we’re setting ourselves up to experience unnecessary suffering by chasing after them. Material things can be nice to have for a time, but the happiness and fulfillment we seek is not found in external sources.

But AI’s function is complex and inconsistent. In some tasks, AI achieves human—or superhuman—levels of performance; in others (or sometimes the same tasks), it makes errors even a child would avoid or produces results that are utterly nonsensical.

Wittgenstein aimed to achieve complete clarity in order that philosophical problems would completely disappear. To do this he sought to draw the boundaries between sense and nonsense, to apply a pragmatic criterion of meaning in order to judge the sensibility of philosophical utterances, and spoke strongly against metaphysical statements. Therefore, we cannot avoid concluding that Wittgenstein held that there are norms or standards for use and misuse of language; he aimed to purify legitimate usages and to decree what is legitimate and what is not. Linguistic use would guide him to the limits of the sayable. However, on the other hand, Wittgenstein took a very non-revolutionary attitude towards his philosophizing. He determined to leave language just as it is, for ordinary language leaves nothing to explain, already possesses perfect order, and is adequate for our needs. Hence he definitely renounced the goal of reforming language. Moreover, such reform would be impossible, since linguistic situations are not completely bounded by rules, and with the countless different kinds of use of language and their fluidity, no universal norms could be found. Thus there is no specific standard for linguistic use, and everyone is left to follow his own language games-blindly. Therefore, we cannot avoid concluding that Wittgenstein denied any definite guide for the limits of the sayable. In light of the two previous paragraphs we can understand the failure of Wittgenstein's philosophy; it has created its own antinomy or self-vitiation. Wittgenstein was simultaneously being a rationalist and an irrationalist, an absolutist and relativist; he set out to do prescription, but limited himself to description. Linguistic use was to be guided by rules in order to achieve clarity; yet usage was completely open-ended and immune to permanent standards. He promoted a new method for philosophy, but denied that philosophy had any one method; his position led him both to castigate previous philosophies and to endorse them as one practice or custom among many. This dialectic in his thought, along with his inherent (post-Kantian idealistic) skepticism, and in the long run the arbitrariness with which his epistemology ends up, all point out his failure to lay the disquieting questions of the theory of knowledge to rest.

For TZN, nonsense in Zen is understood in the most positive of terms on a metaphysical level rising above and standing beyond the contrast and conflict between sense and senselessness. Nonsense is a tool skillfully used to help put an end to seeking a path of reason and to point to an enlightened state unbound by the polarity of logic or illogic. For the dissolution thesis, on the other hand, the endless wordplay in Zen literature represents an infantile stammering and the willful abandonment of meaning, and is a kind of verbal cunning and trickery that harbors risky ethical (i.e., antinomian) consequences. Here we find clearly the roots of the critique of Zen's failure to negotiate human rights issues, which seems to rest on a tendency toward deceptive, duplicitous rhetoric that avoids being pinned down or committed to any particular view or decision.

Our unease comes from living separate from a group of people while simultaneously absorbing incomplete or erroneous information about them. When the prejudice causes me to act differently—I am less relaxed around you or I avoid interacting with you—I am now discriminating. Prejudice always manifests itself in action because the way I see the world drives my actions in the world. Everyone has prejudice, and everyone discriminates. Given this reality, inserting the qualifier “reverse” is nonsensical. When a racial group’s collective prejudice is backed by the power of legal authority and institutional control, it is transformed into racism, a far-reaching system that functions independently from the intentions or self-images of individual actors.

rumination is a way of insisting on making sense of an experience, but doing it in a nonsensical way. And avoiding is just refusing to acknowledge it at all, at a conscious level. Rumination and avoidance are ways of trying to control our experience, rather than taking it as the information that it is meant to be and finding ways to process through our responses

Being in love – Stage 1 Inexplicable feelings - Love at first sight. When I saw her for the first time, she looked different, What is so different about her? I kept looking at her to answer that question, by the time I looked at her for the 4th time, I started liking the process but I was still in denial, I tried not looking at her again, my mind stubbornly avoided looking but my heart instructed the eyes to follow her. I should have realized that I am getting addicted to her presence, but like every new addict I thought that I am in control of the situation and can exit anytime I desired. Addiction is something invisible to the addicted but shines brightly for bystanders. I left with a heavy heart. It was an unfulfilled desire of discovering what was different that made me feel different to my friends. I was sitting with them, the regular jokes, fun, humor – today none of the regular non-sense was making any sense. I realized what it means to be alone in the crowd, I don’t want to be alone but still want to be left alone. The only sensible thing I can think of is to see her again and solve the puzzle that is troubling me even it requires me to go through some humiliation. I left with a heavy heart. It was an unfulfilled desire of discovering what was different that made me feel different to my friends. In next few days I have surrendered myself to the addiction of being addicted to her. I need to talk to her, I must tell her of my feelings. I must check if she is feeling the same about me. At first, I found solace in the feeling that her feelings are similar, but after a while I, like an addict stopped caring about her feelings. I realized the name of my intoxicant is love and only intoxication can save me from the mental suffering. I am a self-proclaimed addict now, but my addiction isn't limited to being in love with her, I am now in love with the feeling of being in love.

My dad and I both refuse to patronize the number-one-ranked Curryland, despite the statistical significance of the additional seven five-star reviews in their favor, because as a rule we avoid restaurants that rely on a theme, especially one as nonsensical as pretending that each customer is a tourist in a mythical place called Curryland.

It was almost a relief to arrive in the middle of other people's crises and leave the crisis of America behind. At home he had stopped listening to the news and avoided social media to shut out the daily nonsense as much as he could. He had his book to write, and this private crisis to deal with, the crisis of Sister, and that was all he could handle right now. The apocalypse of the West would just have to wait in line.

Consistent exercise develops proprioception, our sense of where our body is in space. Translated literally, “proprioception” means “sense of self.” The proprioceptors are most abundant in our ankles, where they help us to avoid tripping and falling.

The Black Clouds He had trudged through tangles and trailed in steeps for two days scratching his face and extremities into blood. The sun was near to setting and he was not able to overcome the plumb rocks. He had hunger collywobles in his stomach. “Tomorrow I will easily reach the troops…” – he entered a familiar cave with these thoughts and emptying the pockets full of mushrooms picked on the road burnt a flame. He took from the internal pocket a flat bottle of moonshine and swallowed – it removed the fatigue and helped him to rid himself of remorse. He felt stick in his mouth – “As is, I have drunk of bile and smell like lathery horse…» His tousled beard hid all light lines on his face making him more terrible. His large shoulders and brawny arms proved him as a strong person. He almost had no neck – as though, his head was stuck into shoulders. His old and narrow dress fitted close to his body – under it he had military officer’s shirt. Although he avoided twists and turns of war, he was accustomed to the smell of blood and death – he was bright, fearless and volitional like a real fighter. “I could become a good fighter,” – he was sure in it and sometimes expressed this thought loudly watching the fighting troops. Besides everything, the war is ugly also because of the fact that pillagers not wasting the time pillage the dead fighters. When the fights get calm, the Sun illuminates the naked corpses – it is qiute common phenomenon. The most of people think that this action is done by the winner figthers. But they are wrong because the day-time heroes cannot turn into night hyenas. This action is done by pillagers wearing military dress and hang around the attacking troops and, some of them do it with entire family in horse carts. He also was fed by the war – he also wandered following the troops like dark shadow and emtied the dead fighters’ pockets. He often sold the robbed things to fighters. His accomplices robbed in dream even own fellow travellers. But he was more compassionate and never robbed the wounded fighters thinking that it would moderate his sins. He never took the dead figthers’ dress but emptied only their pockets. But the pillagers following him stripped the dead fighters naked. “Thy say that there is a lame necrophiliac pillager among them raping the dead people.” Once, checking the laying fighter’s pockets he saw that the fighter is alive but his leg is torn off and suspended on the skin. Sitting close he started to frankly speak to the fighter consoling him. The fighter asked him to cut his leg off and bury it. He implicitly fulfilled the fighter’s request; coming to consciousness in the evening the fighter cheerfully said that his leg called him to the beyond. At that moment he tried to think about the world above but immediately shook his hand thinking «That’s load of rubbish!» The fighter died in the night and, taking the fighters ring off his finger, he put into sack. The fighters didn’t think about them in the heat of the battle. However, if the fighter caught any of them they unreservedly killed them. Once he always was near to death – however, he could save his life saying that he was carrying the army’s battle to the troops and furthermore, tearfully implored a little reward from officer. Coming back, he emptied his killed accomplices’ pockets ad collected a lot of money and valuables. He hated retreating troops. “Troops should either self-destruct or destroy the enemies!" Rivers of blood, ditches full of human corpses, mothers’ tears – all of these notions were nonsensical rot in his comprehension. Both the victory and defeat also were considered by him as nonsense – he was interested only in trophies. The days when he succeeded to collect rich trophies he could neither sleep in nights nor eat for sake of protecting the robbed values from pillagers but it didn’t weaken him. He willingly studied information about bloody wars and was mostly amazed by the fight of Waterloo: «It

Discussion or Journal Questions “You must have chaos within you to give birth to a dancing star.”9 —Friedrich Nietszche 1. Do you feel you have more order in your spiritual life, more chaos, or a good balance? 2. What was the time in your life when you felt too constricted, and a time in your life when you felt too paralyzed by freedom? 3. How did you come to be interested in the space of secular spirituality—which direction do you come from? 4. Which of the four fears stands out as most scary? 5. When was the last time you experienced death? What coping strategies did you use to handle it? Is there mourning left to do that has been avoided? 6. When was the last time you were truly alone? What did you turn to in order to soothe that feeling? 7. Do you belong to a certain ideology, community, or political stance? Do you sense your fear of freedom in any of these places? 8. How do you deal with the meaningless and senseless suffering of life? 9. What most stops you from building the life of your dreams? What judgments or barriers stand in your way? What voices or people limit your growth?