B Positive Quotes

B.O.Y. means ‘Beware of You’… Be aware of your power. We have the choice to live positively or in our own destruction.

It's not always enough to be brave, I realized years later. You have to be brave and contribute something positive, too. Brave on its own is just a party trick.

What I am suggesting is that each of us turn from the negativism that permeates our society and look for the remarkable good among those with whom we associate, that we speak of one another’s virtues more than we speak of one another’s faults, that optimism replace pessimism, that our faith exceed our fears. When I was a young man and was prone to speak critically, my father would say: “Cynics do not contribute, skeptics do not create, doubters do not achieve.

What is love except another name for the use of positive reinforcement? Or vice versa.

We are the sum total of our experiences. Those experiences – be they positive or negative – make us the person we are, at any given point in our lives. And, like a flowing river, those same experiences, and those yet to come, continue to influence and reshape the person we are, and the person we become. None of us are the same as we were yesterday, nor will be tomorrow.

Perseverance means to continue in a given course until we have reached a goal or objective, regardless of obstacles, opposition, and other counterinfluences...Perseverance is a positive, active characteristic...It gives us hope by helping us realize that the righteous suffer no failure except in giving up and no longer trying.

Don’t be gloomy. Do not dwell on unkind things. Stop seeking out the storms and enjoy more fully the sunlight. Even if you are not happy, put a smile on your face. ‘Accentuate the positive.’ Look a little deeper for the good. Go forward in life with a twinkle in your eye and a smile on your face, with great and strong purpose in your heart. Love life.

Of course, my socialist colleagues and I weren’t out to hurt anyone – quite the reverse. We were out to improve things – but we were going to start with other people. I came to see the temptation in this logic, the obvious flaw, the danger – but could also see that it did not exclusively characterize socialism. Anyone who was out to change the world by changing others was to be regarded with suspicion. The temptations of such a position were too great to be resisted.

Order is not enough. You can’t just be stable, and secure, and unchanging, because there are still vital and important new things to be learned. Nonetheless, chaos can be too much. You can’t long tolerate being swamped and overwhelmed beyond your capacity to cope while you are learning what you still need to know. Thus, you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.

...not everyone is willing to defend a position of 'not knowing.' There is no virtue in ignorance for its own sake.

Armed with my positive attitude and inherent stubborn nature, I keep my mind focused and my life moving forward. I stop to rest, pout and even cry sometimes, but always, I get back up. Life is giving me this challenge and I will plow through it, out of breath with my heart racing if I have to.

Apparently we have such an automatically positive reaction to compliments that we can fall victim to someone who uses them in an obvious attempt to win our favor.

good-looking people are aware that other people’s positive evaluations of them are not based on their actual traits and abilities but are often caused by an attractiveness “halo

But what happens to the girl with no positive parental examples? What happens to the girl with the cold mother who conditioned herself to bury her emotions? And what happens to the girl with the father who is an example of who not to marry?

There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies

I found myself in the position of that child in a story who noticed a bit of string and - out of curiosity - pulled on it to discover that it was just the tip of a very long and increasingly thick string...and kept bringing out wonders beyond reckoning

A friend, an absolute friend, does one thing that despite all the dirt we carry under our fingernails, makes up for everything. They stay.

With every new girl, you've got to start over again. We're not all pleased the same way. She might hate you after a week.

I'm only looking for one person. And I can't bloody see him.

Such a child sometimes.

No, no, no, " she says in a sincere, yet malicious tone. "It's not me who should be mad. That would be your father for messing up our lives!" "Goodnight, Paige. Enjoy the dark." "Fuck you!" "Love you too.

Why does my body betray me? Why is there an imbalance in my brain?

Everything said about Gen Xers--both positive and negative--was completely true. Twenty-somethings in the nineties rejected the traditional working-class American lifestyle because (a) they were smart enough to realize those values were unsatisfying, and (b) they were totally fucking lazy. Twenty-somethings in the nineties embraced a record like Nirvana's Nevermind because (a) it was a sociocultural affront to the vapidity of the Reagan-era paradigm, and (b) it fucking rocked. Twenty-somethings in the nineties were by and large depressed about the future, mostly because (a) they knew there was very little to look forward to, and (b) they were obsessed with staring into the eyes of their own self-absorbed sadness. There are no myths about Generation X. It's all true.

Once you clear the minds of the people of this misconception and enable them to realise that what they are told is religion is not religion, but that it is really law, you will be in a position to urge its amendment or abolition.

We know fun. Like two weekends ago we stayed up all night watching a documentary marathon on the brain.” She rolled her eyes toward Erin. “We’re positively wild.

I love you so much." "You wanna try telling me that sober?

When our freedom to have something is limited, the item becomes less available, and we experience an increased desire for it. However, we rarely recognize that psychological reactance has caused us to want the item more; all we know is that we want it. Still, we need to make sense of our desire for the item, so we begin to assign it positive qualities to justify the desire.

John,” she said, “does it make every one—unhappy when they study and learn lots of things?” He paused and smiled. “I am afraid it does,” he said. “And, John, are you glad you studied?” “Yes,” came the answer, slowly but positively. She watched the flickering lights upon the sea, and said thoughtfully, “I wish I was unhappy,—and—and,” putting both arms about his neck, “I think I am, a little, John.

I'm not a fan of Positive Psychology, by the way, because happiness is basically extroversion minus neuroticism, and we knew that 15 years ago.

The truly gifted negotiator, then, is one whose initial position is exaggerated enough to allow for a series of reciprocal concessions that will yield a desirable final offer from the opponent, yet is not so outlandish as to be seen as illegitimate from the start.

What is the connection between you and our handsome host? Aunt B asked. Blackberries taste much worse when they try to come back up your throat. "Uhhh..." "Uhhh is not an answer," Keira informed me. Andre must not have told her about Hugh, and I had no desire to explain who my dad was. "We never met but we were trained by the same person. Now he works for a very powerful man who will kill me if he finds me." "Why?" Keira asked. "It's a family thing." "That explains the attraction," Aunt B said. "Attraction?" "You're that thing he can't have. It's called forbidden fruit." "I'm not his fruit!" "He thinks you are. The word you're looking for is "smitten," my dear." Aunt B smiled. "I'm sure the way Megobari looked at you made Curran positively giddy.

Dwaine, I've missed you." "Lucy, what have I done? I love you." No more skipping. We are eye to eye. "You can't love me," she states. "But I do." "She's the one you want." "What? She makes me miserable! I want to see the world and fuck girls. I'll be her babysitter forever." "She's the one you want.

Perhaps you are surprised that I regard praise and compliments to be life-alienating. Notice, however, that appreciation expressed in this form reveals little of what’s going on in the speaker; it establishes the speaker as someone who sits in judgment. I define judgments—both positive and negative—as life-alienating communication.

Confinement is not a part of your destiny. Your life purpose is to take the totality of your negative experiences, roll them up into one, and use them positively to lay the foundation for your destiny.

I'm going to tell you a secret: You don't have to believe every thought that pops into your head.

After you put your feet on the floor in the morning, immediately say this phrase, “It’s going to be a great day.” As you say these seven words, try to feel optimistic and positive.

posit by W. B. Yeats: “Being Irish, he had an abiding sense of tragedy, which sustained him through temporary periods of joy.

Rather, Stoic tranquility was a psychological state marked by the absence of negative emotions, such as grief, anger, and anxiety, and the presence of positive emotions, such as joy.

These kids spend a majority of their time in school, and if they’re not having a positive experience, they can become depressed. In some cases, they lash out, grabbing whatever weapon is available to them. It can be an assault rifle, a knife, a Molotov cocktail, poison, Indian burns or MMA. But if you take one weapon away, these kids are just going to grab the next thing available to them. Maybe they will use a gun with a smaller clip, limiting the amount of lives they can take. Or maybe they’ll get more creative, and think of something far more terrible. So taking a weapon away won’t really solve anything, and this is my point here.

Life is tough but so are you. A little salt for a sunset, is the virtue.

There is little more natural than culture. Dominance hierarchies are older than trees. The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental

Joseph Stalin was a great man; few other men of the 20th century approach his stature. He was simple, calm and courageous. He seldom lost his poise; pondered his problems slowly, made his decisions clearly and firmly; never yielded to ostentation nor coyly refrained from holding his rightful place with dignity. He was the son of a serf but stood calmly before the great without hesitation or nerves. But also - and this was the highest proof of his greatness - he knew the common man, felt his problems, followed his fate. Stalin was not a man of conventional learning; he was much more than that: he was a man who thought deeply, read understandingly and listened to wisdom, no matter whence it came. He was attacked and slandered as few men of power have been; yet he seldom lost his courtesy and balance; nor did he let attack drive him from his convictions nor induce him to surrender positions which he knew were correct.

Advising: “I think you should … “ “How come you didn’t … ?” One-upping: “That’s nothing; wait’ll you hear what happened to me.” Educating: “This could turn into a very positive experience for you if you just … “ Consoling: “It wasn’t your fault; you did the best you could.” Story-telling: “That reminds me of the time … “ Shutting down: “Cheer up. Don’t feel so bad.” Sympathizing: “Oh, you poor thing … “ Interrogating: “When did this begin?” Explaining: “I would have called but … “ Correcting: “That’s not how it happened.

The idea of autonomy denies that we are born into a world that existed prior to us. It posits an essential aloneness; an autonomous being is free in the sense that a being severed from all others is free. To regard oneself this way is to betray the natural debts we owe to the world, and commit the moral error of ingratitude. For in fact we are basically dependent beings: one upon another, and each on a world that is of our making.

The term 'black' was given a rebirth by the black youth revolt. As reborn, it does not refer to the particular color of any particular person, but to the attitude of pride and devotion to the race whose homeland from times immemorial was called 'The Land of the Blacks.' Almost overnight our youngsters made 'black' coequal with 'white' in respectability, and challenged the anti-black Negroes to decide on which side they stood. This was no problem for many who are light or even near-white in complexion, for they themselves were among the first to proclaim with pride, 'call me black!' Those who hate the term but hold the majority of leadership positions feel compelled to use it to protect their leadership roles.

Too much positive is either scared or stupid or both. Reality is uncertain.

happiness is the frequency of positive experiences, not the intensity.

The drop from abundance to scarcity produced a decidedly more positive reaction to the cookies than did constant scarcity.

We quickly became friends with other art faculty members such as the ceramist Jim Leedy and his wife Jean and art historian/artist Bill Kortlander and his wife Betty. I also began taking classes in Southeast Asian history with John Cady, who had resigned from his position at the U.S.[CB4] [mo5]  State Department because he thought it would be a huge mistake to get involved in a “land war in Southeast Asia.” In 1966, his warnings were starting to become all too obvious as the Vietnam war grew and protests against it emerged. Dr. Cady was in the thick of the protests and was even being shadowed by the F.B.I. After I finished my BFA in art in 1966, I began work on a master’s degree in history at Dr. Cady’s urging. He and his wife became frequent guests at our parties

I’M LOSING FAITH IN MY FAVORITE COUNTRY Throughout my life, the United States has been my favorite country, save and except for Canada, where I was born, raised, educated, and still live for six months each year. As a child growing up in Waterloo, Ontario, Canada, I aggressively bought and saved baseball cards of American and National League players, spent hours watching snowy images of American baseball and football games on black and white television and longed for the day when I could travel to that great country. Every Saturday afternoon, me and the boys would pay twelve cents to go the show and watch U.S. made movies, and particularly, the Superman serial. Then I got my chance. My father, who worked for B.F. Goodrich, took my brother and me to watch the Cleveland Indians play baseball in the Mistake on the Lake in Cleveland. At last I had made it to the big time. I thought it was an amazing stadium and it was certainly not a mistake. Amazingly, the Americans thought we were Americans. I loved the United States, and everything about the country: its people, its movies, its comic books, its sports, and a great deal more. The country was alive and growing. No, exploding. It was the golden age of life, liberty, and the pursuit of happiness. The American dream was alive and well, but demanded hard work, honesty, and frugality. Everyone understood that. Even the politicians. Then everything changed. Partly because of its proximity to the United States and a shared heritage, Canadians also aspired to what was commonly referred to as the American dream. I fall neatly into that category. For as long as I can remember I wanted a better life, but because I was born with a cardboard spoon in my mouth, and wasn’t a member of the golden gene club, I knew I would have to make it the old fashioned way: work hard and save. After university graduation I spent the first half of my career working for the two largest oil companies in the world: Exxon and Royal Dutch Shell. The second half was spent with one of the smallest oil companies in the world: my own. Then I sold my company and retired into obscurity. In my case obscurity was spending summers in our cottage on Lake Rosseau in Muskoka, Ontario, and winters in our home in Port St. Lucie, Florida. My wife, Ann, and I, (and our three sons when they can find the time), have been enjoying that “obscurity” for a long time. During that long time we have been fortunate to meet and befriend a large number of Americans, many from Tom Brokaw’s “Greatest Generation.” One was a military policeman in Tokyo in 1945. After a very successful business carer in the U.S. he’s retired and living the dream. Another American friend, also a member of the “Greatest Generation”, survived The Battle of the Bulge and lived to drink Hitler’s booze at Berchtesgaden in 1945. He too is happily retired and living the dream. Both of these individuals got to where they are by working hard, saving, and living within their means. Both also remember when their Federal Government did the same thing. One of my younger American friends recently sent me a You Tube video, featuring an impassioned speech by Marco Rubio, Republican senator from Florida. In the speech, Rubio blasts the spending habits of his Federal Government and deeply laments his country’s future. He is outraged that the U.S. Government spends three hundred billion dollars, each and every month. He is even more outraged that one hundred and twenty billion of that three hundred billion dollars is borrowed. In other words, Rubio states that for every dollar the U.S. Government spends, forty cents is borrowed. I don’t blame him for being upset. If I had run my business using that arithmetic, I would be in the soup kitchens. If individual American families had applied that arithmetic to their finances, none of them would be in a position to pay a thin dime of taxes.

This pressure leads to a scarcity mindset—we believe that there will never be enough time, so we say no to changes because we feel like we don’t have the hours to cultivate new positive habits.

Asana has two facets, pose and repose. Pose is the artistic assumption of a position. ‘Reposing in the pose’ means finding the perfection of a pose and maintaining it, reflecting in it with penetration of the intelligence and with dedication.

Often, when I have been feeling lonely, when a book as been thrust aside in boredom [...] I have lain back and stared at the shadows on the ceiling, wondering what life is all about [...] and then, suddenly, there is the echo of the swinging door, and across the carpet, walking with the utmost delicacy and precision, stalks Four or Five or Oscar. He sits down on the floor beside me, regarding my long legs, my old jumper, and my floppy arms, with a purely practical interest. Which part of this large male body will form the most appropriate lap? Usually he settles for the chest. Whereupon he springs up and there is a feeling of cold fur [...] and the tip of an icy nose, thrust against my wrist and a positive tattoo of purrs. And I no longer wonder what life is all about.

The Greek gods had personalities like those of humans and struggled with one another for position and power. They did not love humans (although some had favorites) and did not ask to be loved by them. They did not impose codes of behavior. They expected respect and honor but coud act contrary to human needs and desires.

We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value. Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being. We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.

Thus, you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.

Aristotle, on the other hand, saw poetry as having a positive value: “It is a great thing, indeed, to make proper use of the poetic forms, . . . But the greatest thing by far is to be a master of metaphor” (Poetics 1459a); “ordinary words convey only what we know already; it is from metaphor that we can best get hold of something fresh” (Rhetoric 1410b).

I define judgments—both positive and negative—as life-alienating communication.

I am positive of only a few things in life, and one is that if you want to have a decent middle and old age, you have to get exercise almost every day.

Finding yourself after many years, is a treasure like no other.

First: each person is to have an equal right to the most extensive liberty compatible with similar liberty for others. Second: social and economic inequalities are to be arranged so that they are both (a) reasonably expected to be to everyone's advantage, and (b) attached to positions and offices open to all.

The growing spirit of kindliness and reconciliation between the North and South after the frightful differences of a generation ago ought to be a source of deep congratulation to all, and especially to those whose mistreatment caused the war; but if that reconciliation is to be marked by the industrial slavery and civic death of those same black men, with permanent legislation into a position of inferiority, then those black men, if they are really men, are called upon by every consideration of patriotism and loyalty to oppose such a course by all civilized methods, even though such opposition involves disagreement with Mr. Booker T. Washington. We have no right to sit silently by while the inevitable seeds are sown for a harvest of disaster to our children, black and white.

We (the sovereign we, the we that has been around since the beginning of life) have lived in a dominance hierarchy for a long, long time. We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.

The lover of excellence is prone to being drawn out of himself, erotically almost, in a way that the universalist egalitarian is not. The latter's empathy, projected from afar and without discrimination, is more principled than attentive. It is similar to bad art and mathematical shoelaces, in this regard; it is content to posit rather than to see the humanity of its beneficiaries.

Many social justice or social activist movements have been rooted in a position. A position is usually against something. Any position will call up its opposition. If I say up, it generates down. If I say right, it really creates left. If I say good, it creates bad. So a position creates its opposition. A stand is something quite distinct from that. There are synonyms for “stand” such as “declaration” or “commitment,” but let me talk for just a few moments about the power of a stand. A stand comes from the heart, from the soul. A stand is always life affirming. A stand is always trustworthy. A stand is natural to who you are. When we use the phrase “take a stand” I’m really inviting you to un-cover, or “unconceal,” or recognize, or affirm, or claim the stand that you already are. Stand-takers are the people who actually change the course of history and are the source of causing an idea’s time to come. Mahatma Gandhi was a stand-taker. He took a stand so powerful that it mobilized millions of people in a way that the completely unpredictable outcome of the British walking out of India did happen. And India became an independent nation. The stand that he took… or the stand that Martin Luther King, Jr. took or the stand that Elizabeth Cady Stanton and Susan B. Anthony took for women’s rights—those stands changed our lives today. The changes that have taken place in history as a result of the stand-takers are permanent changes, not temporary changes. The women in this room vote because those women took so powerful a stand that it moved the world. And so the opportunity here is for us to claim the stand that we already are, not take a position against the macro economic system, or a position against this administration, although some of you may have those feelings. What’s way more powerful than that is taking a stand, which includes all positions, which allows all positions to be heard and reconsidered, and to begin to dissolve. When you take a stand, it actually does shift the whole universe and unexpected, unpredictable things happen.

Privilege implies exclusion from privilege, just as advantage implies disadvantage," Celine went on. "In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that's all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us," he concluded, strongly emphasizing the last clause, staring at Drake, not at the professor.

Don’t let your definition of success, failure or self-worth be anything other than your position with Him. And if you do this, you become unbreakable, because your handhold is unbreakable. You become unconquerable because your supporter can never be conquered. And you will never become empty because your source of fulfillment is unending and never diminishes.”8

Given that some ethnic groups—especially ones with high levels of ethnocentrism and mobilization—will undoubtedly continue to function as groups far into the foreseeable future, unilateral renunciation of ethnic loyalties by some groups means only their surrender and defeat—the Darwinian dead end of extinction. The future, then, like the past, will inevitably be a Darwinian competition in which ethnicity plays a very large role. The alternative faced by Europeans throughout the Western world is to place themselves in a position of enormous vulnerability in which their destinies will be determined by other peoples, many of whom hold deep historically conditioned hatreds toward them. Europeans' promotion of their own displacement is the ultimate foolishness—an historical mistake of catastrophic proportions.

The capacity of the rational mind to deceive, manipulate, scheme, trick, falsify, minimize, mislead, betray, prevaricate, deny, omit, rationalize, bias, exaggerate and obscure is so endless, so remarkable, that centuries of pre-scientific thought, concentrating on clarifying the nature of moral endeavour, regarded it as positively demonic. This is not because of rationality itself, as a process. That process can produce clarity and progress. It is because rationality is subject to the single worst temptation—to raise what it knows now to the status of an absolute.

Everybody wants friends. Everybody needs friends. No one wishes to be without them. But never lose sight of the fact that it is your friends who will lead you along the paths that you will follow. While you should be friendly with all people, select with great care those whom you wish to have close to you. They will be your safeguards in situations where you may vacillate between choices, and you in turn may save them. . . . Be Grateful. Be Smart. Be Involved. Be Clean. Be True. Be Positive. Be Humble. Be Still. Be Prayerful. There they are, nine Be's which, if observed, will bring handsome dividends to any young man or woman. They will add sparkle to your days and peace to your nights. They will save you from heartache and pain. They will bring purpose into your life and give direction to your energies. They will bring you friends of your own kind. They will protect you from associations that would pull you down and deflect you from your course.

We can achieve a sort of control under which the controlled, though they are following a code much more scrupulously than was ever the case under the old system, nevertheless feel free. They are doing what they want to do, not what they are forced to do. That's the source of the tremendous power of positive reinforcement-- there's no restraint and no revolt. By careful cultural design, we control not the final behavior, but the inclination to behave-- the motives, desires, the wishes.

Sometimes I think people think poetry must be filled with flowery language, thesaurus-driven vocabulary or the dreaded “purple prose,” which is often prevalent in my genre...But oftentimes the best poetry isn’t difficult to understand at all. It’s the juxtaposition of the words. The line breaks. The enjambs. The shape of the poem. Or the double meanings the positioning of the words make the reader feel or think or do.

Table 3–1. Definitions of Cognitive Distortions 1. ALL-OR-NOTHING THINKING: You see things in black-and-white categories. If your performance falls short of perfect, you see yourself as a total failure. 2. OVERGENERALIZATION: You see a single negative event as a never-ending pattern of defeat. 3. MENTAL FILTER: You pick out a single negative detail and dwell on it exclusively so that your vision of all reality becomes darkened, like the drop of ink that colors the entire beaker of water. 4. DISQUALIFYING THE POSITIVE: You reject positive experiences by insisting they “don’t count” for some reason or other. In this way you can maintain a negative belief that is contradicted by your everyday experiences. 5. JUMPING TO CONCLUSIONS: You make a negative interpretation even though there are no definite facts that convincingly support your conclusion. a. Mind reading. You arbitrarily conclude that someone is reacting negatively to you, and you don’t bother to check this out. b. The Fortune Teller Error. You anticipate that things will turn out badly, and you feel convinced that your prediction is an already-established fact. 6. MAGNIFICATION (CATASTROPHIZING) OR MINIMIZATION: You exaggerate the importance of things (such as your goof-up or someone else’s achievement), or you inappropriately shrink things until they appear tiny (your own desirable qualities or the other fellow’s imperfections). This is also called the “binocular trick.” 7. EMOTIONAL REASONING: You assume that your negative emotions necessarily reflect the way things really are: “I feel it, therefore it must be true.” 8. SHOULD STATEMENTS: You try to motivate yourself with shoulds and shouldn’ts, as if you had to be whipped and punished before you could be expected to do anything. “Musts” and “oughts” are also offenders. The emotional consequence is guilt. When you direct should statements toward others, you feel anger, frustration, and resentment. 9. LABELING AND MISLABELING: This is an extreme form of overgeneralization. Instead of describing your error, you attach a negative label to yourself: “I’m a loser.” When someone else’s behavior rubs you the wrong way, you attach a negative label to him: “He’s a goddam louse.” Mislabeling involves describing an event with language that is highly colored and emotionally loaded. 10. PERSONALIZATION: You see yourself as me cause of some negative external event which in fact you were not primarily responsible for.

It was during my study in Israel that I came to the realization that most of what I had learned in my courses in religion in the United States was outdated or in error. In order to understand what the biblical position is on any subject and, particularly on the subject of sex, one has to do it from a Hebrew perspective.

Be patient. Changes that alter the structure of power and widen opportunity require years of hard work, as those who toiled for the Civil Rights and Voting Rights Acts, or have been working for the rights of the disabled and gays, would tell you. It took thirty years of continuous fulmination for women to get the right to vote; fifty years of agitation before employers were required to bargain with unionized workers. Those who benefit from the prevailing allocation of power and wealth don’t give up their privileged positions without a fight, and they usually have more resources at their disposal than the insurgents. Take satisfaction from small victories, but don’t be discouraged or fall into cynicism. And don’t allow yourself to burn out. I

KEYS TO WARFARE The world is full of people looking for a secret formula for success and power. They do not want to think on their own; they just want a recipe to follow. They are attracted to the idea of strategy for that very reason. In their minds strategy is a series of steps to be followed toward a goal. They want these steps spelled out for them by an expert or a guru. Believing in the power of imitation, they want to know exactly what some great person has done before. Their maneuvers in life are as mechanical as their thinking. To separate yourself from such a crowd, you need to get rid of a common misconception: the essence of strategy is not to carry out a brilliant plan that proceeds in steps; it is to put yourself in situations where you have more options than the enemy does. Instead of grasping at Option A as the single right answer, true strategy is positioning yourself to be able to do A, B, or C depending on the circumstances. That is strategic depth of thinking, as opposed to formulaic thinking.

Boys are suffering, in the modern world. They are more disobedient—negatively—or more independent—positively—than girls, and they suffer for this, throughout their pre-university educational career. They are less agreeable (agreeableness being a personality trait associated with compassion, empathy and avoidance of conflict) and less susceptible to anxiety and depression,172 at least after both sexes hit puberty.173 Boys’ interests tilt towards things; girls’ interests tilt towards people.174 Strikingly, these differences, strongly influenced by biological factors, are most pronounced in the Scandinavian societies where gender-equality has been pushed hardest: this is the opposite of what would be expected by those who insist, ever more loudly, that gender is a social construct. It isn’t. This isn’t a debate. The data are in.

Imagine a person who enjoys alcohol, perhaps a bit too much. He has a quick three or four drinks. His blood alcohol level spikes sharply. This can be extremely exhilarating, particularly for someone who has a genetic predisposition to alcoholism.23 But it only occurs while blood alcohol levels are actively rising, and that only continues if the drinker keeps drinking. When he stops, not only does his blood alcohol level plateau and then start to sink, but his body begins to produce a variety of toxins, as it metabolizes the ethanol already consumed. He also starts to experience alcohol withdrawal, as the anxiety systems that were suppressed during intoxication start to hyper-respond. A hangover is alcohol withdrawal (which quite frequently kills withdrawing alcoholics), and it starts all too soon after drinking ceases. To continue the warm glow, and stave off the unpleasant aftermath, the drinker may just continue to drink, until all the liquor in his house is consumed, the bars are closed and his money is spent. The next day, the drinker wakes up, badly hungover. So far, this is just unfortunate. The real trouble starts when he discovers that his hangover can be “cured” with a few more drinks the morning after. Such a cure is, of course, temporary. It merely pushes the withdrawal symptoms a bit further into the future. But that might be what is required, in the short term, if the misery is sufficiently acute. So now he has learned to drink to cure his hangover. When the medication causes the disease, a positive feedback loop has been established.

Let me say to you sisters that you do not hold a second place in our Father's plan for the eternal happiness and well-being of His children. You are an absolutely essential part of that plan. Without you the plan could not function. Without you the entire program would be frustrated...Each of you is a daughter of God, endowed with a divine birthright. You need no defense of that position...There is strength and great capacity in the women of this Church. There is leadership and direction, a certain spirit of independence, and yet great satisfaction in being a part of the Lord's kingdom..

I am an optimist! What a wonderful time it is to be alive, here at the turn of a milestone century! With that frame of reference, my plea is that we stop seeking out the storms and enjoy more fully the sunlight. I am suggesting that as we go through life, we “accentuate the positive.” I am asking that we look a little deeper for the good, that we still our voices of insult and sarcasm, that we more generously compliment and endorse virtue and effort.

The Idiot. I have read it once, and find that I don't remember the events of the book very well--or even all the principal characters. But mostly the 'portrait of a truly beautiful person' that dostoevsky supposedly set out to write in that book. And I remember how Myshkin seemed so simple when I began the book, but by the end, I realized how I didn't understand him at all. the things he did. Maybe when I read it again it will be different. But the plot of these dostoevsky books can hold such twists and turns for the first-time reader-- I guess that's b/c he was writing most of these books as serials that had to have cliffhangers and such. But I make marks in my books, mostly at parts where I see the author's philosophical points standing in the most stark relief. My copy of Moby Dick is positively full of these marks. The Idiot, I find has a few... Part 3, Section 5. The sickly Ippolit is reading from his 'Explanation' or whatever its called. He says his convictions are not tied to him being condemned to death. It's important for him to describe, of happiness: "you may be sure that Columbus was happy not when he had discovered America, but when he was discovering it." That it's the process of life--not the end or accomplished goals in it--that matter. Well. Easier said than lived! Part 3, Section 6. more of Ippolit talking--about a christian mindset. He references Jesus's parable of The Word as seeds that grow in men, couched in a description of how people are interrelated over time; its a picture of a multiplicity. Later in this section, he relates looking at a painting of Christ being taken down from the cross, at Rogozhin's house. The painting produced in him an intricate metaphor of despair over death "in the form of a huge machine of the most modern construction which, dull and insensible, has aimlessly clutched, crushed, and swallowed up a great priceless Being, a Being worth all nature and its laws, worth the whole earth, which was created perhaps solely for the sake of the advent of this Being." The way Ippolit's ideas are configured, here, reminds me of the writings of Gilles Deleuze. And the phrasing just sort of remidns me of the way everyone feels--many people feel crushed by the incomprehensible machine, in life. Many people feel martyred in their very minor ways. And it makes me think of the concept that a narrative religion like Christianity uniquely allows for a kind of socialized or externalized, shared experience of subjectivity. Like, we all know the story of this man--and it feels like our own stories at the same time. Part 4, Section 7. Myshkin's excitement (leading to a seizure) among the Epanchin's dignitary guests when he talks about what the nobility needs to become ("servants in order to be leaders"). I'm drawn to things like this because it's affirming, I guess, for me: "it really is true that we're absurd, that we're shallow, have bad habits, that we're bored, that we don't know how to look at things, that we can't understand; we're all like that." And of course he finds a way to make that into a good thing. which, it's pointed out by scholars, is very important to Dostoevsky philosophy--don't deny the earthly passions and problems in yourself, but accept them and incorporate them into your whole person. Me, I'm still working on that one.

The more obsessed with personal identity campus liberals become, the less willing they become to engage in reasoned political debate. Over the past decade a new, and very revealing, locution has drifted from our universities into the media mainstream: 'Speaking as an X' . . . This is not an anodyne phrase. It tells the listener that I am speaking from a privileged position on this matter. (One never says, 'Speaking as an gay Asian, I fell incompetent to judge on this matter'). It sets up a wall against questions, which by definition come from a non-X perspective. And it turns the encounter into a power relation: the winner of the argument will be whoever has invoked the morally superior identity and expressed the most outrage at being questioned. So classroom conversations that once might have begun, 'I think A, and here is my argument', now take the form, 'Speaking as an X, I am offended that you claim B'. This makes perfect sense if you believe that identity determines everything. It means that there is no impartial space for dialogue. White men have one "epistemology", black women have another. So what remains to be said? What replaces argument, then, is taboo. At times our more privileged campuses can seem stuck in the world of archaic religion. Only those with an approved identity status are, like shamans, allowed to speak on certain matters. Particular groups -- today the transgendered -- are given temporary totemic significance. Scapegoats -- today conservative political speakers -- are duly designated and run off campus in a purging ritual. Propositions become pure or impure, not true or false. And not only propositions but simple words. Left identitarians who think of themselves as radical creatures, contesting this and transgressing that, have become like buttoned-up Protestant schoolmarms when it comes to the English language, parsing every conversation for immodest locutions and rapping the knuckles of those who inadvertently use them.

Deception is the natural defence of the weak against the strong, and the South used it for many years against its conquerors; to-day it must be prepared to see its black proletariat turn that same two-edged weapon against itself. And how natural this is! The death of Denmark Vesey and Nat Turner proved long since to the Negro the present hopelessness of physical defence. Political defence is becoming less and less available, and economic defence is still only partially effective. But there is a patent defence at hand,—the defence of deception and flattery, of cajoling and lying. It is the same defence which peasants of the Middle Age used and which left its stamp on their character for centuries. To-day the young Negro of the South who would succeed cannot be frank and outspoken, honest and self-assertive, but rather he is daily tempted to be silent and wary, politic and sly; he must flatter and be pleasant, endure petty insults with a smile, shut his eyes to wrong; in too many cases he sees positive personal advantage in deception and lying. His real thoughts, his real aspirations, must be guarded in whispers; he must not criticise, he must not complain. Patience, humility, and adroitness must, in these growing black youth, replace impulse, manliness, and courage. With this sacrifice there is an economic opening, and perhaps peace and some prosperity. Without this there is riot, migration, or crime. Nor is this situation peculiar to the Southern United States, is it not rather the only method by which undeveloped races have gained the right to share modern culture? The price of culture is a Lie.

Next question.” He swipes the screen of his phone, but he’s not looking at it; he’s staring at me. Trying to intimidate me. Trying to see who’ll blink first. “Did you leave DC because (A) you couldn’t find any hotties to make out with? Or (B) your East Coast boyfriend is an ankle buster and you’d heard about legendary West Coast D, so you had to find out for yourself if the rumors were true?” he says with a smirk. “Idiot,” Grace mumbles, shaking her head. I may not understand some of his phrasing, but I get the gist. I feel myself blushing. But I manage to recover quickly and get a jab in. “Why are you so interested in my love life?” “I’m not. Why are you evading the question? You do that a lot, by the way.” “Do what?” “Evade questions.” “What business is that of yours?” I say, secretly irritated that he’s figured me out... Porter scoffs. “Seeing how this is your first day on the job, and may very well be your last, considering the turnover rate for this position? And seeing how I have seniority over you? I’d say, yeah, it’s pretty much my business.” “Are you threatening me?” I ask. He clicks off his phone and raises a brow. “Huh?” “That sounded like a threat,” I say. “Whoa, you need to chill. That was not . . .” He can’t even say it. He’s flustered now, tucking his hair behind his ear. “Grace . . .” Grace holds up a hand. “Leave me out of this mess. I have no idea what I’m even witnessing here. Both of you have lost the plot.

There’s not one positive thing about being broke. The worst of it is the day-to-day grind of it all. You never know when that treadmill is finally going to buckle and hurl you into the wall. So you find yourself having to run faster and faster, just to keep from falling off. You can adjust to the hunger and the tiredness for the most part, having to choose between feeding yourself and feeding your electric meter; but one thing you can’t adjust to is the nagging anxiety. Whoever designed this loathsome system must think we’re all living these wonderful lives where money grows in the palms of our hands. There’s never any reassurance that everything is going to be okay; a promise that tomorrow will be slightly more bearable than today. Every minute of your life is consumed by a relentless feeling that time will only ever lead you to the worst possible outcome. And why—when you haven’t eaten a decent meal in two weeks and you’ve spent the last four days lying on a mattress just to conserve energy— should you believe any differently?

My position was terrible. I knew that I could find nothing in the way of rational knowledge except a denial of life; and in faith I could find nothing except a denial of reason, and this was even more impossible than a denial of life. According to rational knowledge, it followed that life is evil, and people know it. They do not have to live, yet they have lived and they do live, just as I myself had lived, even though I had known for a long time that life is meaningless and evil. Try as he might, Tolstoy could identify only four means of escaping from such thoughts. One was retreating into childlike ignorance of the problem. Another was pursuing mindless pleasure. The third was “continuing to drag out a life that is evil and meaningless, knowing beforehand that nothing can come of it.” He identified that particular form of escape with weakness: “The people in this category know that death is better than life, but they do not have the strength to act rationally and quickly put an end to the delusion by killing themselves….” Only the fourth and final mode of escape involved “strength and energy. It consists of destroying life, once one has realized that life is evil and meaningless.” Tolstoy relentlessly followed his thoughts: Only unusually strong and logically consistent people act in this manner. Having realized all the stupidity of the joke that is being played on us and seeing that the blessings of the dead are greater than those of the living and that it is better not to exist, they act and put an end to this stupid joke; and they use any means of doing it: a rope around the neck, water, a knife in the heart, a train.

From the line, watching, three things are striking: (a) what on TV is a brisk crack is here a whooming roar that apparently is what a shotgun really sounds like; (b) trapshooting looks comparatively easy, because now the stocky older guy who's replaced the trim bearded guy at the rail is also blowing these little fluorescent plates away one after the other, so that a steady rain of lumpy orange crud is falling into the Nadir's wake; (c) a clay pigeon, when shot, undergoes a frighteningly familiar-looking midflight peripeteia -- erupting material, changing vector, and plummeting seaward in a corkscrewy way that all eerily recalls footage of the 1986 Challenger disaster. All the shooters who precede me seem to fire with a kind of casual scorn, and all get eight out of ten or above. But it turns out that, of these six guys, three have military-combat backgrounds, another two are L. L. Bean-model-type brothers who spend weeks every year hunting various fast-flying species with their "Papa" in southern Canada, and the last has got not only his own earmuffs, plus his own shotgun in a special crushed-velvet-lined case, but also his own trapshooting range in his backyard (31) in North Carolina. When it's finally my turn, the earmuffs they give me have somebody else's ear-oil on them and don't fit my head very well. The gun itself is shockingly heavy and stinks of what I'm told is cordite, small pubic spirals of which are still exiting the barrel from the Korea-vet who preceded me and is tied for first with 10/10. The two brothers are the only entrants even near my age; both got scores of 9/10 and are now appraising me coolly from identical prep-school-slouch positions against the starboard rail. The Greek NCOs seem extremely bored. I am handed the heavy gun and told to "be bracing a hip" against the aft rail and then to place the stock of the weapon against, no, not the shoulder of my hold-the-gun arm but the shoulder of my pull-the-trigger arm. (My initial error in this latter regard results in a severely distorted aim that makes the Greek by the catapult do a rather neat drop-and-roll.) Let's not spend a lot of time drawing this whole incident out. Let me simply say that, yes, my own trapshooting score was noticeably lower than the other entrants' scores, then simply make a few disinterested observations for the benefit of any novice contemplating trapshooting from a 7NC Megaship, and then we'll move on: (1) A certain level of displayed ineptitude with a firearm will cause everyone who knows anything about firearms to converge on you all at the same time with cautions and advice and handy tips. (2) A lot of the advice in (1) boils down to exhortations to "lead" the launched pigeon, but nobody explains whether this means that the gun's barrel should move across the sky with the pigeon or should instead sort of lie in static ambush along some point in the pigeon's projected path. (3) Whatever a "hair trigger" is, a shotgun does not have one. (4) If you've never fired a gun before, the urge to close your eyes at the precise moment of concussion is, for all practical purposes, irresistible. (5) The well-known "kick" of a fired shotgun is no misnomer; it knocks you back several steps with your arms pinwheeling wildly for balance, which when you're holding a still-loaded gun results in mass screaming and ducking and then on the next shot a conspicuous thinning of the crowd in the 9-Aft gallery above. Finally, (6), know that an unshot discus's movement against the vast lapis lazuli dome of the open ocean's sky is sun-like -- i.e., orange and parabolic and right-to-left -- and that its disappearance into the sea is edge-first and splashless and sad.

It was darker in the tower than any place Devnee had ever been. The dark had textures, some velvet, some satin. The dark shifted positions. The dark continued to breathe. The breath of the tower lifted her clothing like the flaps of a tent, and sounded in her ears like falling snow. It's the wind coming through the double shutters, Devnee told herself. But how could the wind come through? There were glass windows between the inside and outside shutters. Or were there? The windows weren't just holes in the wall, were they? What if there was no glass? What if things crawled through those open louvers, crept into the room, blew in with the cold that fingered her hair? What creatures of the night could slither through those slats? She had not realized how wonderful glass was, how it protected you and kept you inside. She knew something was out there.

Avoid succumbing to the gambler’s fallacy or the base rate fallacy. Anecdotal evidence and correlations you see in data are good hypothesis generators, but correlation does not imply causation—you still need to rely on well-designed experiments to draw strong conclusions. Look for tried-and-true experimental designs, such as randomized controlled experiments or A/B testing, that show statistical significance. The normal distribution is particularly useful in experimental analysis due to the central limit theorem. Recall that in a normal distribution, about 68 percent of values fall within one standard deviation, and 95 percent within two. Any isolated experiment can result in a false positive or a false negative and can also be biased by myriad factors, most commonly selection bias, response bias, and survivorship bias. Replication increases confidence in results, so start by looking for a systematic review and/or meta-analysis when researching an area.

In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that’s all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us,

It is important to understand that, according to Kashmir Shaivism, this analysis of all phenomena into thirty six tattvas is not an absolute truth. It has been worked out by the authors of the philosophy as a tool of understanding for the ever-active and inquiring mind and as a form for contemplative meditation. Through further analysis, the number of tattvas can be increased to any level. Similarly, through synthesis, they can be decreased down to one tattva alone. In fact this has been done in the Tantraloka, where one can find doctrines of contemplation on fifteen, thirteen, eleven, nine, seven, five, and as few as three tattvas as well. The practitioners of the Trika system use only three tattvas in the process of a quick sadhana: Shiva representing the absolute unity, Shakti representing the link between duality and unity, and Nara representing the extreme duality. [Shakti is the path through which Shiva descends to the position of Nara and the latter ascends to the position of Shiva.] Finally, a highly advanced Shiva yogin sees only the Shiva tattva in the whole of creation. However, since the contemplative practice of tattvadhvadharana used in anava upaya includes meditation on all thirty sex tattvas, that is the number commonly accepted by the Shaivas of both northern and southern India. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 79.

The reason for this is that the universe bends, in a way we can’t adequately imagine, in conformance with Einstein’s theory of relativity (which we will get to in due course). For the moment it is enough to know that we are not adrift in some large, ever-expanding bubble. Rather, space curves, in a way that allows it to be boundless but finite. Space cannot even properly be said to be expanding because, as the physicist and Nobel laureate Steven Weinberg notes, “solar systems and galaxies are not expanding, and space itself is not expanding.” Rather, the galaxies are rushing apart. It is all something of a challenge to intuition. Or as the biologist J. B. S. Haldane once famously observed: “The universe is not only queerer than we suppose; it is queerer than we can suppose.” The analogy that is usually given for explaining the curvature of space is to try to imagine someone from a universe of flat surfaces, who had never seen a sphere, being brought to Earth. No matter how far he roamed across the planet’s surface, he would never find an edge. He might eventually return to the spot where he had started, and would of course be utterly confounded to explain how that had happened. Well, we are in the same position in space as our puzzled flatlander, only we are flummoxed by a higher dimension.

The dangerously clear logic of the Negro's position will more and more loudly assert itself in that day when increasing wealth and more intricate social organization preclude the South from being, as it so largely is, simply an armed camp for intimidating black folk. Such waste of energy cannot be spared if the South is to catch up with civilization. And as the black third of the land grows in thrift and skill, unless skilfully guided in its larger philosophy, it must more and more brood over the red past and the creeping, crooked present, until it grasps a gospel of revolt and revenge and throws its new-found energies athwart the current of advance. Even to-day the masses of the Negroes see all too clearly the anomalies of their position and the moral crookedness of yours. You may marshal strong indictments against them, but their counter-cries, lacking though they be in formal logic, have burning truths within them which you may not wholly ignore, O Southern Gentlemen! If you deplore their presence here, they ask, Who brought us? When you cry, Deliver us from the vision of intermarriage, they answer that legal marriage is infinitely better than systematic concubinage and prostitution. And if in just fury you accuse their vagabonds of violating women, they also in fury quite as just may reply: The rape which your gentlemen have done against helpless black women in defiance of your own laws is written on the foreheads of two millions of mulattoes, and written in ineffaceable blood. And finally, when you fasten crime upon this race as its peculiar trait, they answer that slavery was the arch-crime, and lynching and lawlessness its twin abortions; that color and race are not crimes, and yet it is they which in this land receive most unceasing condemnation, North, East, South, and West.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

According to the prevailing notion, to be free means to be free to satisfy one’s preferences. Preferences themselves are beyond rational scrutiny; they express the authentic core of a self whose freedom is realized when there are no encumbrances to its preference-satisfying behavior. Reason is in the service of this freedom, in a purely instrumental way; it is a person’s capacity to calculate the best means to satisfy his ends. About the ends themselves we are to maintain a principled silence, out of respect for the autonomy of the individual. To do otherwise would be to risk lapsing into paternalism. Thus does liberal agnosticism about the human good line up with the market ideal of “choice.” We invoke the latter as a content-free meta-good that bathes every actual choice made in the softly egalitarian, flattering light of autonomy. This mutually reinforcing set of posits about freedom and rationality provides the basic framework for the discipline of economics, and for “liberal theory” in departments of political science. It is all wonderfully consistent, even beautiful. But in surveying contemporary life, it is hard not to notice that this catechism doesn’t describe our situation very well. Especially the bit about our preferences expressing a welling-up of the authentic self. Those preferences have become the object of social engineering, conducted not by government bureaucrats but by mind-bogglingly wealthy corporations armed with big data. To continue to insist that preferences express the sovereign self and are for that reason sacred—unavailable for rational scrutiny—is to put one’s head in the sand. The resolutely individualistic understanding of freedom and rationality we have inherited from the liberal tradition disarms the critical faculties we need most in order to grapple with the large-scale societal pressures we now face.

Has he invited you to dinner, dear? Gifts, flowers, the usual?” I had to put my cup down, because my hand was shaking too much. When I stopped laughing, I said, “Curran? He isn’t exactly Mr. Smooth. He handed me a bowl of soup, that’s as far as we got.” “He fed you?” Raphael stopped rubbing Andrea. “How did this happen?” Aunt B stared at me. “Be very specific, this is important.” “He didn’t actually feed me. I was injured and he handed me a bowl of chicken soup. Actually I think he handed me two or three. And he called me an idiot.” “Did you accept?” Aunt B asked. “Yes, I was starving. Why are the three of you looking at me like that?” “For crying out loud.” Andrea set her cup down, spilling some tea. “The Beast Lord’s feeding you soup. Think about that for a second.” Raphael coughed. Aunt B leaned forward. “Was there anybody else in the room?” “No. He chased everyone out.” Raphael nodded. “At least he hasn’t gone public yet.” “He might never,” Andrea said. “It would jeopardize her position with the Order.” Aunt B’s face was grave. “It doesn’t go past this room. You hear me, Raphael? No gossip, no pillow talk, not a word. We don’t want any trouble with Curran.” “If you don’t explain it all to me, I will strangle somebody.” Of course, Raphael might like that . . . “Food has a special significance,” Aunt D said. I nodded. “Food indicates hierarchy. Nobody eats before the alpha, unless permission is given, and no alpha eats in Curran’s presence until Curran takes a bite.” “There is more,” Aunt B said. “Animals express love through food. When a cat loves you, he’ll leave dead mice on your porch, because you’re a lousy hunter and he wants to take care of you. When a shapeshifter boy likes a girl, he’ll bring her food and if she likes him back, she might make him lunch. When Curran wants to show interest in a woman, he buys her dinner.” “In public,” Raphael added, “the shapeshifter fathers always put the first bite on the plates of their wives and children. It signals that if someone wants to challenge the wife or the child, they would have to challenge the male first.” “If you put all of Curran’s girls together, you could have a parade,” Aunt B said. “But I’ve never seen him physically put food into a woman’s hands. He’s a very private man, so he might have done it in an intimate moment, but I would’ve found out eventually. Something like that doesn’t stay hidden in the Keep. Do you understand now? That’s a sign of a very serious interest, dear.” “But I didn’t know what it meant!” Aunt B frowned. “Doesn’t matter. You need to be very careful right now. When Curran wants something, he doesn’t become distracted. He goes after it and he doesn’t stop until he obtains his goal no matter what it takes. That tenacity is what makes him an alpha.” “You’re scaring me.” “Scared might be too strong a word, but in your place, I would definitely be concerned.” I wished I were back home, where I could get to my bottle of sangria. This clearly counted as a dire emergency. As if reading my thoughts, Aunt B rose, took a small bottle from a cabinet, and poured me a shot. I took it, and drained it in one gulp, letting tequila slide down my throat like liquid fire. “Feel better?” “It helped.” Curran had driven me to drinking. At least I wasn’t contemplating suicide.

I'm in the unique position of being able to call my brother, straight out, a non-stop talker - which is a pretty vile thing to call somebody, I think - and yet at the same time to sit back, rather, I'm afraid, like a type with both sleeves full of aces, and effortlessly remember a whole legion of mitigating factors (and 'mitigating' is hardly the word for it). I can condense them all into one: By the time Seymour was in mid-adolescence - sixteen, seventeen - he not only had learned to control his native vernacular, his many, many less than elite New York speech mannerisms, but had by then already cone into his own true, bull's-eye, poet's vocabulary. His non-stop talks, his monologues, his nearharangues then came as close to pleasing from start to finish - for a good many of as, anyway -as, say, the bulk of Beethoven's output after lie ceased being encumbered with a sense of hearing, and maybe I'm thinking especially, though it seems a trifle picky, of the B-flat-major and C-sharp-minor quartets. Still, we were a family of seven children, originally. And, as it happened, none of us was in the least tongue-tied. It's an exceedingly weighty matter when six naturally profuse verbalizers and expounders have an undefeatable champion talker in the house. True, he never sought the title. And he passionately yearned to see one or another of us outpoint or simply outlast him in a conversation or an argument. Аз съм стигнал до завидното положение да мога направо да нарека брат си кречетало — което не е много ласкателно — и същевременно да седя спокойно, сякаш съм пълен господар на положението, и без усилие да си припомням цяла редица смекчаващи вината обстоятелства (при все че „смекчаващи вината“ едва ли е най-подходящият израз в случая). Мога да ги обобщя в едно: по времето, когато Сиймор бе достигнал средата на юношеската си възраст — на шестнайсет-седемнайсет години, — той не само владееше до съвършенство родния си език с всичките му тънкости, но си беше създал и собствен, много точен поетически речник. Неговата говорливост, неговите монолози, неговите едва ли не прокламации звучеха почти толкова приятно — поне за мнозина от нас, — колкото, да речем, повечето от творбите на Бетховен, създадени, след като се е освободил от бремето на слуха; макар и да звучи претенциозно, тук имам предвид по-специално квартетите в си бемол мажор и до диез миньор. В нашето семейство бяхме седем деца. И нито едно от тях не беше лишено в ни най-малка степен от дар слово. Е, не е ли голямо тегло, когато шестима словоохотливци и тълкуватели имат в къщата си един непобедим шампион по речовитост? Вярно, той никога не се е стремил към тази титла. Дори жадуваше някой от нас да го надмине ако не по красноречие, то поне до дългоречие в някой спор или прост разговор.

Now come on, we’re off.” He marched out of the room. They heard the front door open, but Dudley did not move and after a few faltering steps Aunt Petunia stopped too. “What now?” barked Uncle Vernon, reappearing in the doorway. It seemed that Dudley was struggling with concepts too difficult to put into words. After several moments of apparently painful internal struggle he said, “But where’s he going to go?” Aunt Petunia and Uncle Vernon looked at each other. It was clear that Dudley was frightening them. Hestia Jones broke the silence. “But…surely you know where your nephew is going?” she asked, looking bewildered. “Certainly we know,” said Vernon Dursley. “He’s off with some of your lot, isn’t he? Right, Dudley, let’s get in the car, you heard the man, we’re in a hurry.” Again, Vernon Dursley marched as far as the front door, but Dudley did not follow. “Off with some of our lot?” Hestia looked outraged. Harry had met this attitude before: Witches and wizards seemed stunned that his closest living relatives took so little interest in the famous Harry Potter. “It’s fine,” Harry assured her. “It doesn’t matter, honestly.” “Doesn’t matter?” repeated Hestia, her voice rising ominously. “Don’t these people realize what you’ve been through? What danger you are in? The unique position you hold in the hearts of the anti-Voldemort movement?” “Er--no, they don’t,” said Harry. “They think I’m a waste of space, actually, but I’m used to--” “I don’t think you’re a waste of space.” If Harry had not seen Dudley’s lips move, he might not have believed it. As it was, he stared at Dudley for several seconds before accepting that it must have been his cousin who had spoken; for one thing, Dudley had turned red. Harry was embarrassed and astonished himself. “Well…er…thanks, Dudley.” Again, Dudley appeared to grapple with thoughts too unwieldy for expression before mumbling, “You saved my life.” “Not really,” said Harry. “It was your soul the dementor would have taken…” He looked curiously at his cousin. They had had virtually no contact during this summer or last, as Harry had come back to Privet Drive so briefly and kept to his room so much. It now dawned on Harry, however, that the cup of cold tea on which he had trodden that morning might not have been a booby trap at all. Although rather touched, he was nevertheless quite relieved that Dudley appeared to have exhausted his ability to express his feelings. After opening his mouth once or twice more, Dudley subsided into scarlet-faced silence. Aunt Petunia burst into tears. Hestia Jones gave her an approving look that changed to outrage as Aunt Petunia ran forward and embraced Dudley rather than Harry. “S-so sweet, Dudders…” she sobbed into his massive chest. “S-such a lovely b-boy…s-saying thank you…” “But he hasn’t said thank you at all!” said Hestia indignantly. “He only said he didn’t think Harry was a waste of space!” “Yeah, but coming from Dudley that’s like ‘I love you,’” said Harry, torn between annoyance and a desire to laugh as Aunt Petunia continued to clutch at Dudley as if he had just saved Harry from a burning building.

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

You are personally responsible for so much of the sunshine that brightens up your life. Optimists and gentle souls continually benefit from their very own versions of daylight saving time. They get extra hours of happiness and sunshine every day. – Douglas Pagels, from Simple Thoughts That Can Literally Change Your Life The secret joys of living are not found by rushing from point A to point B, but by slowing down and inventing some imaginary letters along the way. – Douglas Pagels, from Simple Thoughts That Can Literally Change Your Life “There is nothing more important than family.” Those words should be etched in stone on the sidewalks that lead to every home. – Douglas Pagels, from Simple Thoughts That Can Literally Change Your Life I may be uncertain about exactly where I’m headed, but I am very clear regarding this: I’m glad I’ve got a ticket to go on this magnificent journey. – Douglas Pagels, from Simple Thoughts That Can Literally Change Your Life When your heart is filled with gratitude for what you do have, your head isn’t nearly so worried about what you don’t. – Douglas Pagels, from Simple Thoughts That Can Literally Change Your Life Don’t let cynical people transfer their cynicism off on you. In spite of its problems, it is still a pretty amazing world, and there are lots of truly wonderful people spinning around on this planet. – Douglas Pagels, from Required Reading for All Teenagers All the good things you can do – having the right attitude, having a strong belief in your abilities, making good choices and responsible decisions – all those good things will pay huge dividends. You’ll see. Your prayers will be heard. Your karma will kick in. The sacrifices you made will be repaid. And the good work will have all been worth it. – Douglas Pagels, from Required Reading for All Teenagers The more you’re bothered by something that’s wrong, the more you’re empowered to make things right. – Douglas Pagels, from Everyone Should Have a Book Like This to Get Through the Gray Days May you be blessed with all these things: A little more joy, a little less stress, a lot more understanding of your wonderfulness. Abundance in your life, blessings in your days, dreams that come true, and hopes that stay. A rainbow on the horizon, an angel by your side, and everything that could ever bring a smile to your life. – Douglas Pagels, from May You Be Blessed with All These Things Each day brings with it the miracle of a new beginning. Many of the moments ahead will be marvelously disguised as ordinary days, but each one of us has the chance to make something extraordinary out of them. – Douglas Pagels, from May You Be Blessed with All These Things Keep planting the seeds of your dreams, because if you keep believing in them, they will keep trying their best to blossom for you. – Douglas Pagels, from May You Be Blessed with All These Things I hope your dreams take you... to the corners of your smiles, to the highest of your hopes, to the windows of your opportunities, and to the most special places your heart has ever known. – Douglas Pagels, from May You Be Blessed with All These Things Love is what holds everything together. It’s the ribbon around the gift of life. – Douglas Pagels, from May You Be Blessed with All These Things There are times in life when just being brave is all you need to be. – Douglas Pagels, from May You Be Blessed with All These Things When it comes to anything – whether it involves people or places or jobs or hoped-for plans – you never know what the answer will be if you don’t ask. And you never know what the result will be if you don’t try. – Douglas Pagels, from Make Every Day a Positive One Don’t just have minutes in the day; have moments in time. – Douglas Pagels, from Chasing Away the Clouds A life well lived is simply a compilation of days well spent. – Douglas Pagels, from Chasing Away the Clouds