Behave Properly Quotes

It is helpful to know the proper way to behave, so one can decide whether or not to be proper.

Felicity ignores us. She walks out to them, an apparition in white and blue velvet, her head held high as they stare in awe at her, the goddess. I don't know yet what power feels like. But this is surely what it looks like, and I think I'm beginning to understand why those ancient women had to hide in caves. Why our parents and suitors want us to behave properly and predictably. It's not that they want to protect us; it's that they fear us.

When they behave properly, you will say there is no problem. When they complain loudly, you will say they cause their own problems with their impropriety. And when they are driven to extremes, you say you will not reward such actions. What will it take for you to listen?

If a child has not been taught to behave properly by the age of four, it will forever be difficult for him or her to make friends.

People are not taught to be really virtuous, but to behave properly.

If you are well-mannered towards those whose views are similar to yours, you may be said to exhibit a fairly good character. But, if you behave properly wit those holding divergent views from you or who criticize you, then you deserve to be credited with having an excellent character. (p. 99)

Then she lay on her back and gazed at the cloudless sky. Mr. Beebe, whose opinion of her rose daily, whispered to his niece that that was the proper way to behave if any little thing went wrong.

It's funny, you don't convince the living to behave in a proper way; you just wait for them to die and hope their children grow up a little kinder and wiser than their parents.

I feel strangely free at such times. To behave properly is to be always courteous, always clever, and subtle and elegant. But now, when I am so alone, I do not have to be any of these things. For this moment, I am wholly myself, unshaped by the needs of others, by their dreams or expectations or sensibilities. But I am also lonely. With no one to shape me, who stands here, watching the moon, or the stars, or the clouds?

Being proper and sweet and nice and pleasing is a fucking nightmare. It’s exhausting. As women, we get the message about how to be a good girl – how to be a good, pretty girl – from such an early age. Then, at the same time, we’re told that well-behaved girls won’t change the world or ever make a splash. So it’s sort of like, well, what the fuck am I supposed to be? I’m supposed to be a really polite revolutionary?” Phoebe Waller-Bridge spreads her arms and starts to laugh. “It’s impossible.

Our standards of morality are begotten of the past needs of society, but is society to remain always the same? The observance of communal traditions involves a constant sacrifice of the individual to the state. Education, in order to keep up the mighty delusion, encourages a species of ignorance. People are not taught to be really virtuous, but to behave properly. We are wicked because we are frightfully self-conscious. We nurse a conscience because we are afraid to tell the truth to others; we take refuge in pride because we are afraid to tell the truth to ourselves. How can one be serious with the world when the world itself is so ridiculous!

Lord James did not know whether to feel proud of his daughter or throttle her. He had managed to collar her quietly among the guests at the Shinar manor, and they were alone together in the Lord Steward’s library. He ordered her to a sofa in front of a ceiling-high bookcase. Helen heard the same hard quality in his voice that she had perceived the first time they spoke together. She swallowed hard. He was not in a mood to be trifled with or flouted. “You dress and behave modestly enough, Lieutenant,” he said. “But your language earlier today was utterly appalling. You sounded like a Lesser Shore whore, not a proper young woman, or a professional healer. I simply won’t have it.” “Two out of three is a start, Lord —” He brought the back of his hand down across her face. She leapt to her feet, not wounded so much as angry. “Is force your answer for everything, Lord Protector?” “Are sarcasm and insubordination yours, Lieutenant?

If a child has not been taught to behave properly by the age of four, it will forever be difficult for him or her to make friends. The research literature is quite clear on this. This matters, because peers are the primary source of socialization after the age of four.

If only others knew that Lady Calpurnia Hartwell, proper, well-behaved spinster, entertained deep-seated and certainly unladylike thoughts about fictional heroes.

These people are citizens.” I replied, my voice as calm and even as I could make it, without reaching the dead tonelessness of an ancillary. “When they behave properly, you will say there is no problem. When they complain loudly, you will say they cause their own problems with their impropriety. And when they are driven to extremes, you say you will not reward such actions. What will it take for you to listen?

Without our emotions, we can’t make decisions; we can’t decipher our dreams and visions; we can’t set proper boundaries or behave skillfully in relationships; we can’t identify our hopes or support the hopes of others; and we can’t connect to, or even find, our dearest loves.

There was so much life wrapped up in that pony's hide that it was mighty hard for him to settle down and behave...he sometimes had to bust out and do things that wasn't at all proper...

I was, however, a handful. I was overly smart, easily bored, very curious and constantly in motion. Consequently, I got a lot of guidance from adults on how to behave properly. This reined in my more problematic behaviors, but it also made me feel like I was forever in danger of doing something “wrong,” especially when I “wasn’t trying hard enough.

She reached for the hilt of her sword, but like a flash he drew the dagger that was at his waist and held it at her throat with his other hand pressed behind her neck. “Now, now princess, that is not the proper way to behave. I have not even threatened you,” he looked her over, “yet.

Interestingly, this was the only incident of blatant prejudice that I can remember. But I am aware that such opinions exist in human beings, and it's not a question of being Egyptian or being an Arab or being a Muslim. One could be a Christian against a Jew or a Jew against a Christian, or a white against a black, or a man against a woman. My philosophy is not to let such attitudes stop me from what I want to do. I don't take it very seriously, although as you can see, I remember the incident very well. The point was I had to get on with my work and had to behave properly, and in the process perhaps even change the opinion of these people. But on the other hand, if I did nothing but complain and feel sorry for myself, then I wouldn't get anywhere.

I see. And who is this author?” “Neil Fucking Gaiman.” “His second name is Fucking?” “No, Leif, that’s the honorary second name all celebrities are given by their fans. It’s not an insult, it’s a huge compliment, and he’s earned it. You’d like him. He dresses all in black like you. Read a couple of his books, and then when you meet him, you’ll squee too.” Leif found the suggestion distasteful. “I would never behave with so little dignity. Nor would I wish to be confronted in such a manner by anyone else. Vampires inspire screams, not squees. Involuntary urination is common, I grant, but it properly flows from a sense of terror, not an ecstatic sense of hero worship.

...O-suzu left whatever work she was doing at her sewing machine and dragged Takeo back to O-yoshi and her son. How dare you behave so selfishly! Now tell O-yoshi-san that you are sorry. Get down on the mats and make a proper bow!

Like Leontius, the young Athenian in Plato, I presume that you are reading this because you desire a closer look, and that you, too, are properly disturbed by your curiosity. Perhaps, in examining this extremity with me, you hope for some understanding, some insight, some flicker of self-knowledge – a moral, or a lesson, or a clue about how to behave in this world: some such information. I don’t discount the possibility, but when it comes to genocide, you already know right from wrong. The best reason I have come up with for looking closely into Rwanda’s stories is that ignoring them makes me even more uncomfortable about existence and my place in it. The horror, the horror, interests me only insofar as a precise memory of the offense is necessary to understand its legacy.

She'd been told time and again that it was rude stare, but she didn't obey her mother's rule now. The giant mesmerized her and she wanted to remember everything she could about him. He must have felt her staring at him, though because he suddenly turned and looked directly her. Brenna decided to make her papa proud of her and behave like a proper young lady. She grabbed a fistful of her skirt, hiked it up to her knees, and bent down to curtsy. She promptly lost her balance and almost hit her head against the floor, but she was quick enough to lean back so she could land on her bottom. She stood back up, remembered to let go of her skirts, and peeked up at the stranger to see what he thought about her newly acquired skill. The giant smiled at her. As soon as he looked away, she squeezed herself up against Rachel's backside again. "I'm going to marry him," she whispered.

But too long a sacrifice can make a stone of the heart, as my favourite poet has written.’ ‘Who’s that?’ ‘W. B. Yeats. And I think that sometimes normal behaviour has to be suppressed, in order to carry on.’ ‘I’m not sure,’ said Maneck. ‘Wouldn’t it be better to respond honestly instead of hiding it? Maybe if everyone in the country was angry or upset, it might change things, force the politicians to behave properly.

...I am beginning to understand why those ancient women had to hide in caves. Why our parents and teachers and suitors want us to behave properly and predictably. It's not that they want to protect us; it's that they fear us.

His skin felt so war, and I wondered that in all her lectures upon proper behaviour, Anna had failed to mention that behaving improperly was much more fun.

We wind a simple ring of iron with coils; we establish the connections to the generator, and with wonder and delight we note the effects of strange forces which we bring into play, which allow us to transform, to transmit and direct energy at will. We arrange the circuits properly, and we see the mass of iron and wires behave as though it were endowed with life,

They're both about the correct or proper way to do something. There is a correct and proper way to use words and there is a correct and proper way to behave with other people. And I behaved improperly with John and feel bad, so I compensate by obsessing with language, which is easier to control than behavior.

But many people want to look upon God with the eyes with which they look upon a cow; they want to love God the way they love a cow that you love because it gives you milk and cheese. This is how people behave who want to love God because of external wealth or inner comfort; but they do not love God properly: rather, they love their self interest.

Our little ford was almost ready. She was later to be called Auntie after Gertrude Stein's aunt Pauline who always behaved admirably in emergencies and behaved fairly well most times if she was properly flattered.

She had shown me how to behave when applying for a job, how to show the proper amount of respect, submission, eagerness to please, even though in my heart I would not mean any of those things; she said that as soon as I had the job and was safely in it, I could let my real personality come out. I was not opposed to deception, but I woud have preferred not to start out that way.

Like Leontius, the young Athenian in Plato, I presume that you are reading this because you desire a closer look, and that you, too, are properly disturbed by your curiosity. Perhaps, in examining this extremity with me, you hope for some understanding, some insight, some flicker of self-knowledge—a moral, or a lesson, or a clue about how to behave in this world: some such information. I don’t discount the possibility, but when it comes to genocide, you already know right from wrong. The best reason I have come up with for looking closely into Rwanda’s stories is that ignoring them makes me even more uncomfortable about existence and my place in it. The horror, as horror, interests me only insofar as a precise memory of the offense is necessary to understand its legacy.

For the next fortnight Anne writhed or reveled, according to the mood, in her literary pursuits. Now she would be jubilant over a brilliant idea, now despairing because some contrary character would not behave properly. Diana could not understand this. 'Make them do as you want them to,' she said. 'I can't,' mourned Anne. 'Averil is such an unmanageable heroine. She will do and say things I never meant her to. Then that spoils everything that went before and I have to write it all over again.

People are not taught to be really virtuous, but to behave properly. We are wicked because we are frightfully self-conscious. We nurse a conscience because we are afraid to tell the truth to others; we take refuge in pride because we are afraid to tell the truth to ourselves. How can one be serious with the world when the world itself is so ridiculous!

If you behaved properly, they would, but knowing you like their nonsense, they keep it up, and then you blame them.

Many of us forget to behave properly with those who will control the future trade deals.

We too often act from scripts generated by the crises of long ago that we've all but consciously forgotten. We behave according to an archaic logic which now escapes us, following a meaning we can't properly lay bare to those we depend on most. We may struggle to know which period of our lives we are really in, with whom we are truly dealing and what sort of behaviour the person before us is rightfully owed. WE can be a little tricky to be around.

It’s always best in the long run to be what you are. It isn’t proper to behave as if you were more, but it isn’t good to behave as if you were less, either. Do you understand what I’m trying to say?

Earlier in the day, while killing some hours by circling in blue ballpoint ink every uppercase M in the front section of a month-old New York Times, Chip had concluded that he was behaving like a depressed person. Now, as his telephone began to ring, it occurred to him that a depressed person ought to continue staring at the TV and ignore the ringing — ought to light another cigarette and, with no trace of emotional affect, watch another cartoon while his machine took whoever’s message. That his impulse, instead, was to jump to his feet and answer the phone — that he could so casually betray the arduous wasting of a day — cast doubt on the authenticity of his suffering. He felt as if he lacked the ability to lose all volition and connection with reality the way depressed people did in books and movies. It seemed to him, as he silenced the TV and hurried into his kitchen, that he was failing even at the miserable task of falling properly apart.

For the next fortnight Anne writhed or reveled, according to mood, in her literary pursuits. Now she would be jubilant over a brilliant idea, now despairing because some contrary character would NOT behave properly.

Quit getting bent out of shape about changes to the privacy policy of this free service you voluntarily use.  Judging by the last few photos you posted from spring break, you’re not too concerned with privacy anyway.

Besides, often at difficult moments you'll catch yourself talking to the mountain, flattering it, cursing it, making promises or threats. And you will have the impression that the mountain answers you if you speak to it properly—by becoming gentler, more submissive. Don't think the less of yourself for that; don't be ashamed of behaving like those our specialists call primitives and animists. Just keep in mind, when you remember these moments later on, that your dialogue with nature was just the outward image of an inner dialogue with yourself.

I think now that I acted pridefully, that I was showing off. But I would forgive another twenty-year-old this, and so I forgive myself. This has been a hard skill to learn, the forgiving of self, and it is not always easy to know when it is good and when it is indulgent. But there is not so much time in life that we should spend it being sorry. It was a glorious hour or so, in a time of fear and horror, and I would not trade the memory of it for a feeling that I had behaved more properly. Such things are good, in moderation. Moderation, too, is good in moderation.

Education, in order to keep up the mighty delusion, encourages a species of ignorance. People are not taught to be really virtuous, but to behave properly. We are wicked because we are frightfully self-conscious. We nurse a conscience because we are afraid to tell the truth to others; we take refuge in pride because we are afraid to tell the truth to ourselves. How can one be serious with the world when the world itself is so ridiculous! The spirit of barter is everywhere. Honour and Chastity! Behold the complacent salesman retailing the Good and True. One can even buy a so-called Religion, which is really but common morality sanctified with flowers and music. Rob the Church of her accessories and what remains behind? Yet the trusts thrive marvelously, for the prices are absurdly cheap, --a prayer for a ticket to heaven, a diploma for an honourable citizenship. Hide yourself under a bushel quickly, for if your real usefulness were known to the world you would soon be knocked down to the highest bidder by the public auctioneer. Why do men and women like to advertise themselves so much? Is it not but an instinct derived from the days of slavery?

In other words, you decide to act as if existence might be justified by its goodness—if only you behaved properly. And it is that decision, that declaration of existential faith, that allows you to overcome nihilism, and resentment, and arrogance. It is that declaration of faith that keeps hatred of Being, with all its attendant evils, at bay. And, as for such faith: it is not at all the will to believe things that you know perfectly well to be false. Faith is not the childish belief in magic. That is ignorance or even willful blindness. It is instead the realization that the tragic irrationalities of life must be counterbalanced by an equally irrational commitment to the essential goodness of Being. It is simultaneously the will to dare set your sights at the unachievable, and to sacrifice everything, including (and most importantly) your life.

She felt compelled to conclude that he was mortified to have kissed her in the first place and was hoping she would forget it ever happened. While knowing any well-bred lady would do simply that, Alexia had enjoyed the experience and did not feel like behaving properly over it. Still, she must conclude that all agreeable sensations were entirely one-sided, and now Lord Maccon felt nothing more than a palpable wish never to see her again. He would treat her with painful correctness in the meantime.

Take the very word “etiquette.” From the French for “little signs,” it also connotes “social rules” both in French and in English. In fact, the two meanings share a history. King Louis XIV of France needed to give his nobles a bit of help behaving properly at his palace at Versailles, so little signs were posted telling them what was what—social dos and don’ts for dummies, so to speak.

And this is the marvel of marvels, that he called me Beloved, me who am but as a dog—” “Eh? What’s that?” said one of the Dogs. “Sir,” said Emeth. “It is but a fashion of speech which we have in Calormen.” “Well, I can’t say it’s one I like very much,” said the Dog. “He doesn’t mean any harm,” said an older Dog. “After all, we call our puppies Boys when they don’t behave properly.” “So we do,” said the first Dog. “Or girls.” “S-s-sh!” said the Old Dog. “That’s not a nice word to use. Remember where you are.

The proper role of a free nation is to behave like a loving parent and help the less-free nations grow more mature . . . keeping in mind, of course, that the road to good parenting is seldom smooth, and that setting a good example is arguably the best teacher.

Apart front the things you can pick up ( the dressing and the proper way of speaking and so on), the difference between a lady and a flower girl is not how she behaves, but how she’s treated. I shall always be a flower girl to Professor Higgins, because he always treats me as a flower girl, and always will; but I know I can be a lady to you, because you always treat me like a lady and always will.

Just because you can say something, doesn’t mean you should. You are the Crown Princess—your attitude reflects on all of us. You must behave,” I choke out the next word, “…properly.” Then I glance at the ceiling and brace for the lightning bolt that’s sure to come down from the sky and strike me right in the arse. Because…the irony. When it doesn’t come, I continue. “You should be humble, Jane. Show gratitude.

At ordinary times, then, we are perfectly certain that men are not equal. But when, in a democratic country, we think or act politically we are no less certain that men are equal. Or at any rate—which comes to the same thing in practice—we behave as though we were certain of men’s equality.

Things Guys Never Do with or Around Other Guys       Drop off at the door of a restaurant if it’s raining.

if you love to behave rude properly, you need to learn to be polite first, from the deep of your mind.

This is war, ladies and gentlemen, so the first thing you do is forget about behaving 'properly'. We are not interested in winning a fight fairly, we just want to win.

After five minutes, the visit ends. My father has not said a word to me. I’m not hurt. We’ve both behaved in the proper way. I can be proud of that.

In economics, there can never be a "theory of everything." But I believe each attempt comes closer to a proper understanding of how markets behave.

Our standards of morality are begotten of the past needs of society, but is society to remain always the same? The observance of communal traditions involves a constant sacrifice of the individual to the state. Education, in order to keep up the mighty delusion, encourages a species of ignorance. People are not taught to be really virtuous, but to behave properly.

Are you to reproach me? These idiotic parlor tricks are fit for rogues in gambling dens, not a proper lady. Not that Antonina behaves like a lady. Half the time she is close to a savage.

Proctor is a moralist who says, “I’ve always believed that why a subject behaved as he did was a proper subject for medical study, but how he behaved was a proper basis for judging a person.

In the wild struggle for existence, we want to have something that endures, and so we fill our minds with rubbish and facts, in the silly hope of keeping our place. The thoroughly well-informed man--that is the modern ideal. And the mind of the thoroughly well-informed man is a dreadful thing. It is like a bric-a-brac shop, all monsters and dust, with everything priced above its proper value. I think you will tire first, all the same. Some day you will look at your friend, and he will seem to you to be a little out of drawing, or you won't like his tone of colour, or something. You will bitterly reproach him in your own heart, and seriously think that he has behaved very badly to you. The next time he calls, you will be perfectly cold and indifferent. It will be a great pity, for it will alter you. What you have told me is quite a romance, a romance of art one might call it, and the worst of having a romance of any kind is that it leaves one so unromantic.

I would like to be remembered as a person who accomplished something who was kind and loving. I would like to leave behind me the memory of a human being who behaved properly and tried to help others.

You See, really and truly, apart from things anyone can pick up (the dressing and the proper way of speaking, and so on), the difference between a lady and a flower girl is not how she behaves, but how she's treated

Movie Theaters.  There’s something so freeing about finishing a movie in a theater . . . and just walking away. You enter the room heavy-laden, a tub of popcorn in one arm and a tub of Dr Pepper in the other, and leave burden-free. If you think about it, you’re actually helping out the employees by giving them something to do in addition to interrupting the movie with the red light saber to count the number of people in the theater.

Even so, these symbols still cause quite a fuss. Thirty percent of all issues in organizations are what I call boarding school stuff: rewards and punishments, how to dress, what time to show up, how to address superiors, how to behave properly. Even worse, they include fodder for the “green-eyed monster,” jealousy, things like why somebody got a raise and somebody else didn’t, why she got the better client account, or why he was asked to join the board.

You’re not a vamp, are you? Because it would explain your predatory nature, aversion to garlic, why you never seem to get sick, how you seem to be able to read my mind, and why you keep biting me during sex. Not that I’m complaining about the latter. It’s hot.” Dane sighed, but his eyes lit with a faint glimmer of amusement. He gently flicked the diamond on my engagement ring. “You have a drop of milk on your chin.” I frowned. “You usually don’t complain when I don’t swallow properly. I don’t know where I am with you.” He fisted my hair and tugged my head back. “Behave.” He pressed a soft kiss to my mouth. “You’re going to pay for that later.” He released my hair. “Eat your cereal.

In other words, you decide to act as if existence might be justified by its goodness—if only you behaved properly. And it is that decision, that declaration of existential faith, that allows you to overcome nihilism, and resentment, and arrogance. It is that declaration of faith that keeps hatred of Being, with all its attendant evils, at bay. And, as for such faith: it is not at all the will to believe things that you know perfectly well to be false. Faith is not the childish belief in magic. That is ignorance or even willful blindness. It is instead the realization that the tragic irrationalities of life must be counterbalanced by an equally irrational commitment to the essential goodness of Being.

She shook her head. “I cannot. It wouldn’t be proper.” A muscle worked in his jaw, but he kept his voice at a low pitch. “What isn’t proper,” he ground out, “is you standing here. Wearing those clothes. Behaving like a maid.” “I am a maid. Your Grace.

Automated testing is the process of writing a program that tests another program. Writing tests is a bit more work than testing manually, but once you’ve done it, you gain a kind of superpower: it takes you only a few seconds to verify that your program still behaves properly in all the situations you wrote tests for.

You already know it’s hard to change old ways of behaving, however good your intentions. Or is it just me who has: sworn not to check email first thing in the morning, and nonetheless found myself in the wee small hours, my face lit by that pale screen glow; intended to find inner peace through the discipline of meditation, yet couldn’t find five minutes to just sit and breathe, sit and breathe; committed to take a proper lunch break, and somehow found myself shaking the crumbs out of my keyboard, evidence of sandwich spillage; or decided to abstain from drinking for a while, and yet had a glass of good Australian shiraz mysteriously appear in my hand at the end of the day?

Like all the great nobles of the period, he rode and fought to perfection. But unlike most of the Grands, his scholastic education hadn’t been overlooked. Porthos pretended to understand the scraps of Latin that Aramis deployed, but Athos just smiled at them. Two or three times, to the great astonishment of his friends, he’d even caught Aramis in some fundamental error and restored a verb to its proper tense or a noun to its case. On top of all this, his integrity was irreproachable, in a century when men of war routinely trampled on the dictates of conscience and religion, lovers behaved without the least delicacy or decorum, and the poor roundly ignored God’s seventh commandment.

But also, the cynic may have to accept something else. That he, as a human, is not exceptional. He might have to accept that perhaps, when you look at how animals, certainly mammals, behave – how they have sex with their genitals, and shit from their anuses, and eat with their mouths – and how they appear, with their noses and ears and eyes and feet and hands/paws – that we are just one branch of multiple DNA outcomes. And accepting that – properly, viscerally accepting it – may not just throw a spanner in the works of complacently eating hot dogs. It also must mean that there is no God. Not least because clearly, coming back to the fact of that ongoing genocide, God does not care about the animals.

Jo is the one who writes popular fiction for money, Amy is the one who scrapes together what materials she can find to pursue her artistic ambitions and makes no money, as yet. Jo's moneymaking is seen as a necessity so that the Marches can get by. But because Amy dresses well, behaves properly, and gets along with Aunt March, and because, unlike Jo, she does not dismiss the idea of marrying for money, readers may misunderstand Amy. Amy is not more selfish than Jo, she is more canny...Amy has already demonstrated the value of reason, understanding, thoughtfulness, getting along. If we return to the spot in part one where Marmee tells Meg and Jo what she wants for her daughters, the first descriptive word out of her mouth is 'beautiful.' It is Amy who has done what her mother wanted, who has used her looks, i.e., to become beautiful in the eyes of society, to get ahead, but she has done so not out of vanity or greed but because, through her art, she has sought to understand the nature of beauty--in herself, in admiring Aunt March's jewelry, in painting, in relationships

I never intended on kissing Elliot. Married women don’t behave like that, at least not married women like me. It wasn’t proper. But the tide was high, and there was a cold breeze blowing, and Elliot’s arms were draped around my body like a warm shawl, caressing me in places where he shouldn’t have been, and I could scarcely think of much else. It was like how we used to be.

Mr. Hutton was aware that he had not behaved with proper patience; but he could not help it. Very early in his manhood he had discovered that not only did he not feel sympathy for the poor, the weak, the diseased, and deformed; he actually hated them. Once, as an undergraduate, he spent three days at a mission in the East End. He had returned, filled with a profound and ineradicable disgust. Instead of pitying, he loathed the unfortunate. It was not, he knew, a very comely emotion; and he had been ashamed of it at first. In the end he had decided that it was temperamental, inevitable, and had felt no further qualms. Emily had been healthy and beautiful when he married her. He had loved her then. But now—was it his fault that she was like this?

Noa knew how proper Japanese people behaved and could imitate their mannerisms faultlessly, so he ate whatever was put in front of him and was grateful. However, he preferred to eat a nourishing bowl of simple food quickly and be done with it. He ate the way most working Koreans did: Tasty food was merely necessary fuel, something to be eaten in a rush so you could return to your work.

The discipline of colleges and universities is in general contrived, not for the benefit of the students, but for the interest, or more properly speaking, for the ease of the masters. Its object is, in all cases, to maintain the authority of the master, and whether he neglects or performs his duty, to oblige the students in all cases to behave to him, as if he performed it with the greatest diligence and ability. It seems to presume perfect wisdom and virtue in the one order, and the greatest weakness and folly in the other. Where the masters, however, really perform their duty, there are no examples, I believe, that the greater part of the students ever neglect theirs. No discipline is ever requisite to force attendance upon lectures which are really worth the attending, as is well known wherever any such lectures are given. Force and restraint may, no doubt, be in some degree requisite in order to oblige children, or very young boys, to attend to those parts of education which it is thought necessary for them to acquire during that early period of life; but after twelve or thirteen years of age, provided the master does his duty, force or restraint can scarce ever be necessary to carry on any part of education. Such is the generosity of the greater part of young men, that, so far from being disposed to neglect or despise the instructions of their master, provided he shows some serious intention of being of use to them, they are generally inclined to pardon a great deal of incorrectness in the performance of his duty, and sometimes even to conceal from the public a good deal of gross negligence.

You see, really and truly, apart from the things anyone can pick up (the dressing and the proper way of speaking, and so on), the difference between a lady and a flower girl is not how she behaves, but how she’s treated. I shall always be a flower girl to Professor Higgins, because he always treats me as a flower girl, and always will; but I know I can be a lady to you, because you always treat me as a lady, and always will.

She brought Foxen with, of course. She would hardly trust a place like that to behave in the dark. But since a proper birching of the place required two hands, Auri tied Foxen to a long lock of her hanging hair. Foxen’s dignity was somewhat bruised by this, and Auri kissed him in sincere apology for the affront. But they both knew he took a certain secret joy from swingling wildly all about, making the shadows spin and skirl.

...if a Catholic priest dressed in his sacred garments solemnly said the right words at the right moment, mundane bread and wine turned into God’s flesh and blood. The priest exclaimed ‘Hoc est corpus meum!’ (Latin for ‘This is my body!’) and hocus pocus – the bread turned into Christ’s flesh. Seeing that the priest had properly and assiduously observed all the procedures, millions of devout French Catholics behaved as if God really existed in the consecrated bread and wine.

The novel proper has always laid claim to a certain kind of truth—the truth about human nature, or how people really behave with all their clothes on except in the bedroom—that is, under observable social conditions. The “genres,” it is thought, have other designs on us. They want to entertain, a bad and escapist thing, rather than just rubbing our noses in the daily grit produced by the daily grind. Unhappily for novelists, the larger reading public quite likes being entertained.

From faith,’ replied Emral Lanear, ‘do we not seek guidance?’ ‘Guidance, or the organized assembly and reification of all the prejudices you collectively hold dear?’ ‘You would not speak to us!’ ‘I grew to fear the power of words – their power, and their powerlessness. No matter how profound or perceptive, no matter how deafening their truth, they are helpless to defend themselves. I could have given you a list. I could have stated, in the simplest terms, that this is how I want you to behave, and this must be the nature of your belief, and your service, and your sacrifice. But how long, I wonder, before that list twisted in interpretation? How long before deviation yielded condemnation, torture, death?’ She slowly leaned forward. ‘How long, before my simple rules to a proper life become a call to war? To the slaughter of unbelievers? How long, Emral Lanear, before you begin killing in my name?’ ‘Then what do you want of us?’ Lanear demanded. ‘You could have stopped thinking like children who need to be told what’s right and what’s wrong. You damned well know what’s right and what’s wrong. It’s pretty simple, really. It’s all about harm. It’s about hurting, and not just physical, either. You want a statement for your faith in me? You wish me to offer you the words you claim to need, the rules by which you are to live your lives? Very well, but I should warn you, every deity worthy of worship will offer you the same prescription. Here it is, then. Don’t hurt other people. In fact, don’t hurt anything capable of suffering. Don’t hurt the world you live in, either, or its myriad creatures. If gods and goddesses are to have any purpose at all, let us be the ones you must face for the crimes of your life. Let us be the answer to every unfeeling, callous, cruel act you committed, every hateful word you uttered, and every spiteful wound you delivered.’ ‘At last!’ cried Emral Lanear. ‘You didn’t need me for that rule.

The swordsman said, “Don’t you see? The point is that you can’t do the right thing unless you first decide to do the right thing. One way or the other, people err. Circumstance carry them into misdeed. Without any reason, without any thought, without any intention, they find themselves having been turned astray, onto the wrong path. The opposite never happens. No one says, ‘Without realizing it, I found myself doing the right thing,’ or ‘At some point I must have started doing good deeds,’ or ‘I inadvertently did something right.’ Without intent, there is no being right. Proper conduct requires proper intent. Without first deciding to the right thing, you can’t do it. If you say you hurt because you can’t do the right thing, that’s because you haven’t decided what you want to do. He’d done his best to simplify it for her, but he didn’t pull any punches. Ultimately, his advice remained too abstract for a mere mortal, but his words were just what her tumultuous heart thirsted for, and they stung her core like a disinfecting splash of alcohol in a wound. The man continued, “There are many reasons not to do the right thing, plenty of causes for indecision and fear. People can blame it on others or on society at a large – or even on the times or on fate. But what people who don’t do the right thing must understand is that it’s not because they can’t, but because they don’t. You certainly don’t have to force yourself to behave the right way, but never allow yourself to forget that the choice was yours to make. Everyone who does right follows the steps: decide, then act. To remain on the first step while fretting over the second is the height of folly.

When the finely tuned balance among the different parts of bodies breaks down, the individual creature can die. A cancerous tumor, for example, is born when one batch of cells no longer cooperates with others. By dividing endlessly, or by failing to die properly, these cells can destroy the necessary balance that makes a living individual person. Cancers break the rules that allow cells to cooperate with one another. Like bullies who break cooperative societies, cancers behave in their own best interest until they kill their larger community, the human body.

All I can think about is that English project due this week.” I look over at Ryder with a faux scowl. “We’re already way behind--you’ve always got some excuse. We should probably work on it tonight.” “Probably so,” Ryder says with an exasperated-sounding sigh. “That’s the third project the two of you have been paired up on,” Mama says, shaking her head. “I hope you two can behave well enough to get your work done properly. No more arguing like the last time.” We’d pretended to fight over a calculus project. Yes, a calculus project. Is there really any such thing?

He still didn't have half an idea how to behave around her. There was a hell of a gap between them in the daylight, a yawning great gap of race, and age, and language that he wasn't sure could ever be bridged. Strange, how the gap dwindled down to nothing at night. They understood each other well enough in the dark. Maybe they'd work it out, in time, or maybe they wouldn't, and that'd be that. Still, he was glad she was there. Made him feel like a proper human man again, instead of just an animal slinking in the woods, trying to scratch his way from one mess to another.

A long-time associate, Beth, who likes to refer to herself as the 'Grill Bitch', excelled at putting loudmouths and fools into their proper place. She refused to behave any differently than her male co-workers: she'd change in the same locker area, dropping her pants right alongside them. She was as sexually aggressive, and as vocal about it, as her fellow cooks, but unlikely to suffer behavior she found demeaning. One sorry Moroccan cook who pinched her ass found himself suddenly bent over a cutting board with Beth dry-humping him from behind, saying, 'How do you like it, bitch?' The guy almost died of shame — and never repeated that mistake again. Another female line cook I had the pleasure of working with arrived at work one morning to find that an Ecuadorian pasta cook had decorated her station with some particularly ugly hard-core pornography of pimply-assed women getting penetrated in every orifice by pot-bellied guys with prison tattoos and back hair. She didn't react at all, but a little later, while passing through the pasta man's station, casually remarked. 'Jose, I see you brought in some photos of the family. Mom looks good for her age.

Never believe that you cannot change. An audio cassette, a video cassette and a computer disc have all been programmed and each will have certain information recorded upon it. But each of them, using the proper technique, can have the earlier programming erased when you record over it. In precisely the same way, although you and I have been programmed by events and people in our past, there is no reason why we cannot "record over" that previous programming and change ourselves and the way we behave. We do not have to use complicated machinery to do this - merely our own minds.

Age of AI (The Sonnet) Welcome to the age of AI, where algorithms grow bigger, and minds get smaller, where freedom is the new prison, character retreats as cave dweller. Welcome to the age of AI, where deceit is the new creativity, where hate is a human right, malinformation is a legal industry. Welcome to the age of AI, where algorithms are still nonsentient, but so are the people that use them, mindlessness is trend of the new sapiens. Welcome to the age of AI, where global goals are still a dream, only more distant. Prove me wrong - I beg of you - Stand up and behave, a proper Sapiens!

He could no longer deny that for the rest of his life, he would measure every other woman against her, and find them all lacking. Her smile, her sharp tongue, her temper, her infectious laugh, her body and spirit, everything about her struck a pleasurable chord in him. She was independent, willful, stubborn… qualities that most men did not desire in a wife. The fact that he did was as undeniable as it was unexpected. There were only two ways to manage the situation. He could either continue trying to avoid her, which had been a spectacular failure so far, or he could simply give in. Give in… knowing that she would never be the placid, proper wife he had always envisioned having. In marrying her, he would defy a fate that had been scripted for him before he had even been born. He would never be entirely certain what to expect from Lillian. She would behave in ways that he would not always understand, and she would bite back like a half-tamed creature whenever he tried to control her. She was a creature possessed of strong emotions and an even stronger will. They would quarrel. She would never allow him to become too comfortable, too settled. Dear God, was that truly the future he wanted? Yes. Yes. Yes. -Marcus' thoughts

Days in summer, Basil, are apt to linger,” murmured Lord Henry. “Perhaps you will tire sooner than he will. It is a sad thing to think of, but there is no doubt that genius lasts longer than beauty. That accounts for the fact that we all take such pains to over-educate ourselves. In the wild struggle for existence, we want to have something that endures, and so we fill our minds with rubbish and facts, in the silly hope of keeping our place. The thoroughly well-informed man—that is the modern ideal. And the mind of the thoroughly well-informed man is a dreadful thing. It is like a bric-a-brac shop, all monsters and dust, with everything priced above its proper value. I think you will tire first, all the same. Some day you will look at your friend, and he will seem to you to be a little out of drawing, or you won’t like his tone of colour, or something. You will bitterly reproach him in your own heart, and seriously think that he has behaved very badly to you. The next time he calls, you will be perfectly cold and indifferent. It will be a great pity, for it will alter you. What you have told me is quite a romance, a romance of art one might call it, and the worst of having a romance of any kind is that it leaves one so unromantic.

Because you deserve a duke, damn it!” A troubled expression furrowed his brow. “You deserve a man who can give you the moon. I can’t. I can give you a decent home in a decent part of town with decent people, but you…” His voice grew choked. “You’re the most amazing woman I’ve ever known. It destroys me to think of what you’ll have to give up to be with me.” “I told you before-I don’t care!” she said hotly. “Why can’t you believe me?” He hesitated a long moment. “The truth?” “Always.” “Because I can’t imagine why you’d want me when you have men of rank and riches at your fingertips.” She gave a rueful laugh. “You grossly exaggerate my charms, but I can’t complain. It’s one of many things I adore about you-that you see a better version of me than I ever could.” Remembering the wonderful words he’d said last night when she’d been so self-conscious, she left the bed to walk up to him. “Do you know what I see when I look at you?” His wary gaze locked with hers. “Proper Pinter. Proud Pinter.” “Yes, but that’s just who you show to the world to protect yourself.” She reached up to stroke his cheek, reveling in the ragged breath that escaped him. “When you let down your guard, however, I see Jackson-who ferrets out the truth, no matter how hard. Who risks his own life to protect the weak. Who’d sacrifice anything to prevent me from having to sacrifice everything.” Catching her hand, he halted its path. “You see a saint,” he said hoarsely. “I’m not a saint; I’m a man with needs and desires and a great many rough edges.” “I like your rough edges,” she said with a soft smile. “If I’d really wanted a man of rank and riches, I probably would have married long ago. I always told myself I couldn’t marry because no one wanted me, but the truth was, I didn’t want any of them.” She fingered a lock of hair. “Apparently I was waiting for you, rough edges and all.” His eyes turned hot with wanting. Drawing her hand to his lips, he kissed the palm so tenderly that her heart leapt into her throat. When he lifted his head, he said, “Then marry me, rough edges and all.” She swallowed. “That’s what you say now, when we’re alone and you’re caught up in-“ He covered her mouth with his, kissing her so fervently that she turned into a puddle of mush. Blast him-he always did that, too, when they were alone; it was when they were with others that he reconsidered their being together forever. And he still had said nothing of live. “That’s enough of that,” she warned, drawing back from him. “Until you make a proper proposal, before my family, you’re not sharing my bed.” “Sweeting-“ “Don’t you ‘sweeting’ me, Jackson Pinter.” She edged away from him. “I want Proper Pinter back now.” A mocking smile crossed his lips. “Sorry, love. I threw him out when I saw how he was mucking up my private life.” Love? No, she wouldn’t let that soften her. Not until she was sure he wouldn’t turn cold later. “You told Oliver you’d behave like a gentleman.” “To hell with your brother.” He stalked her with clear intent. Even as she darted behind a chair to avoid him, excitement tore through her. “Aren’t you still worried Gran will cut me off, and you’ll be saddled with a spoiled wife and not enough money to please her?” “To hell with your grandmother, too. For that matter, to hell with the money.” He tossed the chair aside as if it were so much kindling; it clattered across the floor. “It’s you I want.

There's no such thing as witches. But there used to be. It used to be the air was so thick with magic you could taste it on your tongue like ash. Witches lurked in every tangled wood and waited at every midnight-crossroad with sharp-toothed smiles. They conversed with dragons on lonely mountaintops and rode rowan-wood brooms across full moons; they charmed the stars to dance beside them on the summer solstice and rode to battle with familiars at their heels. It used to be witches were wild as crows and fearless as foxes, because magic blazed bright and the night was theirs. But then came the plague and the purges. The dragons were slain and the witches were burned and the night belonged to men with torches and crosses. Witching isn’t all gone, of course. My grandmother, Mama Mags, says they can’t ever kill magic because it beats like a great red heartbeat on the other side of everything, that if you close your eyes you can feel it thrumming beneath the soles of your feet, thumpthumpthump. It’s just a lot better-behaved than it used to be. Most respectable folk can’t even light a candle with witching, these days, but us poor folk still dabble here and there. Witch-blood runs thick in the sewers, the saying goes. Back home every mama teaches her daughters a few little charms to keep the soup-pot from boiling over or make the peonies bloom out of season. Every daddy teaches his sons how to spell ax-handles against breaking and rooftops against leaking. Our daddy never taught us shit, except what a fox teaches chickens — how to run, how to tremble, how to outlive the bastard — and our mama died before she could teach us much of anything. But we had Mama Mags, our mother’s mother, and she didn’t fool around with soup-pots and flowers. The preacher back home says it was God’s will that purged the witches from the world. He says women are sinful by nature and that magic in their hands turns naturally to rot and ruin, like the first witch Eve who poisoned the Garden and doomed mankind, like her daughter’s daughters who poisoned the world with the plague. He says the purges purified the earth and shepherded us into the modern era of Gatling guns and steamboats, and the Indians and Africans ought to be thanking us on their knees for freeing them from their own savage magics. Mama Mags said that was horseshit, and that wickedness was like beauty: in the eye of the beholder. She said proper witching is just a conversation with that red heartbeat, which only ever takes three things: the will to listen to it, the words to speak with it, and the way to let it into the world. The will, the words, and the way. She taught us everything important comes in threes: little pigs, bill goats gruff, chances to guess unguessable names. Sisters. There wer ethree of us Eastwood sisters, me and Agnes and Bella, so maybe they'll tell our story like a witch-tale. Once upon a time there were three sisters. Mags would like that, I think — she always said nobody paid enough attention to witch-tales and whatnot, the stories grannies tell their babies, the secret rhymes children chant among themselves, the songs women sing as they work. Or maybe they won't tell our story at all, because it isn't finished yet. Maybe we're just the very beginning, and all the fuss and mess we made was nothing but the first strike of the flint, the first shower of sparks. There's still no such thing as witches. But there will be.

In the case of Peugeot SA the crucial story was the French legal code, as written by the French parliament. According to the French legislators, if a certified lawyer followed all the proper liturgy and rituals, wrote all the required spells and oaths on a wonderfully decorated piece of paper, and affixed his ornate signature to the bottom of the document, then hocus pocus – a new company was incorporated. When in 1896 Armand Peugeot wanted to create his company, he paid a lawyer to go through all these sacred procedures. Once the lawyer had performed all the right rituals and pronounced all the necessary spells and oaths, millions of upright French citizens behaved as if the Peugeot company really existed.

Flush was properly ashamed of himself when he came upstairs again for his most ungrateful, inexplicable conduct towards you; and I lectured him well; and upon asking him to ‘promise never to behave ill to you again,’ he kissed my hands and wagged his tail most emphatically. It altogether amounted to an oath, I think. The truth is that Flush’s nervous system rather than his temper was in fault, and that, in that great cloak, he saw you as in a cloudy mystery. And then, when you stumbled over the bell rope, he thought the world was come to an end. He is not accustomed, you see, to the vicissitudes of life. Try to forgive him and me — for his ingratitude seems to ‘strike through’ to me; and I am not without remorse.

Albert?" The barking became more passionate, with cries and whimpers breaking in. Slowly Beatrix lowered to the ground and sat with her back against the shed. "Calm yourself, Albert," she said. "I'll let you out as soon as you're quiet." The terrier growled and pawed at the door. Having consulted several books on the subject of dogs, one on rough terriers in particular, Beatrix was fairly certain that training Albert with techniques involving dominance or punishment would not be at all effective. In fact, they would probably make his behavior worse. Terriers, the book had said, frequently tried to outsmart humans. The only method left was to reward his good behavior with praise and food and kindness. "Of course you're unhappy, poor boy. He's gone away, and your place is by his side. But I've come to collect you, and while he's gone, we'll work on your manners. Perhaps we can't turn you into a perfect lapdog... but I'll help you learn how to get on with others." She paused before adding with a reflective grin. "Of course, I can't manage to behave properly in polite society. I've always thought there's a fair amount of dishonesty involved in politeness. There, you're quiet now." She stood and pulled at the latch. "Here is your first rule, Albert: it's very rude to maul people." Albert burst out and jumped on her. Had she not been holding on to the support of the shed's frame, she would have been knocked over. Whining and wagging his tail, Albert stood on his hind legs and dove his face against her.

Recondition your reactions to dominant people. Try to visualize yourself behaving in a firm manner, armed with well-prepared facts and evidence. Practice saying things like “Hold on a minute—I need to consider what you have just said.” Also practice saying “I’m not sure about that. It’s too important to make a snap decision now.” Don’t cave in for fear that someone might shout at you or have a tantrum. Have faith that your own abilities will work if you use them. Non-assertive people are often extremely strong in areas of process, detail, dependability, reliability, and working cooperatively with others. These capabilities all have the potential to undo a dominating personality who has no proper justification. Recognize your strengths and use them to defend and support your position.

All I can think about is that English project due this week.” I look over at Ryder with a faux scowl. “We’re already way behind--you’ve always got some excuse. We should probably work on it tonight.” “Probably so,” Ryder says with an exasperated-sounding sigh. “That’s the third project the two of you have been paired up on,” Mama says, shaking her head. “I hope you two can behave well enough to get your work done properly. No more arguing like the last time.” We’d pretended to fight over a calculus project. Yes, a calculus project. Is there really any such thing? “We’re trying really hard to behave,” I say, shooting Ryder a sidelong glance. “Right?” His cheeks pinken deliciously at the innuendo. I love it when Ryder blushes. Totally adorable. “Right,” he mumbles, his gaze fixed on his lap.

A breakdown is not merely a random piece of madness or malfunction; it is a very real — albeit very inarticulate — bid for health and self-knowledge. It is an attempt by one part of our mind to force the other into a process of growth, self-understanding and self-development that it has hitherto refused to undertake. If we can put it paradoxically, it is an attempt to jump-start a process of getting well — properly well — through a stage of falling very ill. […] In the midst of a breakdown, we often wonder whether we have gone mad. We have not. We’re behaving oddly, no doubt, but beneath the agitation we are on a hidden yet logical search for health. We haven’t become ill; we were ill already. Our crisis, if we can get through it, is an attempt to dislodge us from a toxic status quo and constitutes an insistent call to rebuild our lives on a more authentic and sincere basis. It belongs, in the most acute and panicked way, to the search for self-knowledge.

[D]o you know what began my real education?... Your calling me Miss Doolittle that day when I first came to Wimpole Street. That was the beginning of self-respect for me. And there were a hundred little things you never noticed, because they came naturally to you. Things about standing up and taking off your hat and opening doors... [T]hings that showed you thought and felt about me as if I were something better than a scullerymaid; though of course I know you would have been just the same to a scullery-maid if she had been let in the drawing-room. You see, really and truly, apart from the things anyone can pick up (the dressing and the proper way of speaking, and so on), the difference between a lady and a flower girl is not how she behaves, but how she's treated. I shall always be a flower girl to Professor Higgins, because he always treats me as a flower girl, and always will; but I know I can be a lady to you, because you always treat me as a lady, and always will.

You’re just pushing your food around, aren’t you? You’ve barely taken two bites. I thought you loved Lou’s Cornish hens.” “I do. I’m sorry. All I can think about is that English project due this week.” I look over at Ryder with a faux scowl. “We’re already way behind--you’ve always got some excuse. We should probably work on it tonight.” “Probably so,” Ryder says with an exasperated-sounding sigh. “That’s the third project the two of you have been paired up on,” Mama says, shaking her head. “I hope you two can behave well enough to get your work done properly. No more arguing like the last time.” We’d pretended to fight over a calculus project. Yes, a calculus project. Is there really any such thing? “We’re trying really hard to behave,” I say, shooting Ryder a sidelong glance. “Right?” His cheeks pinken deliciously at the innuendo. I love it when Ryder blushes. Totally adorable. “Right,” he mumbles, his gaze fixed on his lap. Laura Grace gives us both a pointed look. “You two better learn to get along, you hear? You’re going to be spending a lot of time together for the next four years.” Four years. Just the two of us--away from our meddling mamas. I have to bite my lip to force back the smile that’s threatening to give us away. “She’s right,” Mama says, nodding. “The only way I’m allowing Jemma to go to NYU is if she promises not to go off campus without Ryder to escort her.” Escort me? What is it, the 1950s or something? Besides, I don’t think she realizes that NYU isn’t a traditional campus. There’s no fences or gates or anything like that. I guess she’ll find out when she comes to visit over Thanksgiving, but by then it’ll be too late. That’s what she gets for not looking over the application materials I gave her. “Fine,” I say, trying to sound slightly annoyed. “I promise.” Beneath the table, Ryder releases my hand and lays it open in my lap, palm up. And then I feel him tracing letters on my palm with his fingertip. I. L. O. V. E. Y.O.U. I can’t help myself--I shiver. I shiver a lot when Ryder’s around, it turns out. He seems to have that effect on me.

Let me tell you about this leg, Miss Oldridge," he said. "This used to be a modest, well-behaved leg, quietly going about its business, troubling nobody. But ever since it was hurt, it has become tyrannical." Her expression eased another degree, and amusement glinted in her eyes, like faint, distant stars in a midsummer night's sky. Encouraged, he went on, "This limb is selfish, surly, and ungrateful. When English medical expertise declared the case hopeless, we took the leg to a Turkish healer. He plied it with exotic unguents and cleaned and dressed it several times a day. By this means he staved off the fatal and malodorous infection it should have suffered otherwise. Was the leg grateful? Did it go back to work like a proper leg? No, it did not." Lips twitching, she made a sympathetic murmur. "This limb, madam," he said, "demanded months of boring exercises before it would condescend to perform the simplest movements. Even now, after nearly three years of devoted care and maintenance, it will fly into a fit over damp weather. And this, may I remind you, is an English leg, not one of your delicate foreign varieties.

Christians have often been lamentably slow to grasp the profound secularity of the kingdom as it is proclaimed in the Gospels. Because Matthew (though not Mark or Luke) uses the phrase "the kingdom of heaven" - and perhaps because the greatest number of parables of the kingdom do indeed occur in Matthew - we have frequently succumbed to the temptation to place unwarranted importance on the word "heaven." In any case, we have too often given in to the temptation to picture the kingdom of heaven as if it were something that belonged more properly elsewhere than here. Worse yet, we have conceived of that elsewhere almost entirely in "heavenly" rather than in earthly terms. And all of that, mind you, directly in the face of Scripture's insistences to the contrary. In the Old Testament, for example, the principal difference between the gods of the heathen and the God who, as Yahweh, manifested himself to Israel was that, while the pagan gods occupied themselves chiefly "up there" in the "council of the gods," Yahweh showed his power principally "down here" on the stage of history. The pagan deities may have had their several fiefdoms on earth - pint-size plots of tribal real estate, outside which they had no interest or dominion, and even inside which they behaved mostly like absentee landlords; but their real turf was in the sky, not on earth. Yahweh, however, claimed two distinctions. Even on their heavenly turf, he insisted, it was he and not they who were in charge. And when he came down to earth, he acted as if the whole place was his own backyard. In fact, it was precisely by his overcoming them on utterly earthly ground, in and through his chosen people, that he claimed to have beaten them even on their heavenly home court. What he did on earth was done in heaven, and vice versa, because he alone, as the One Yahweh, was the sole proprietor of both. In the New Testament, that inseparability of heavenly concerns from earthly ones is, if anything, even more strenuously maintained. The kingdom Jesus proclaims is at hand, planted here, at work in this world. The Word sown is none other than God himself incarnate. By his death and resurrection at Jerusalem in A.D. 29, he reconciles everything, everywhere, to himself - whether they be things on earth or things in heaven.

Once upon a time, there was a princess. All of her life the king and queen told her that princesses behaved like ladies, wore beautiful dresses, trained in proper manners and elegance, and were to always wait for a handsome prince to come and save them if ever needed. Princes behaved like gentlemen, wore the finest suites, trained in swordsmanship and sailing, and were always ready to save a princess. This was the perfect formula for a "happily ever after", or at least that's what her parents always told her. What if they were wrong? Could her "happily ever after" look different? One day, this particular human found herself to be in a bit of a pickle. She somehow ended up in the den of a vicious, multi-headed, fire-breathing dragon. She was not about to wait around for a prince to save her, partly because she didn't have time, and partly because she didn't need a prince. She had no sword, no shield, and no idea what to do. (...) She behaved with nobility, wore the most impenetrable armor, wielded her weapon with stength, trained her brain and her body, and never ever waited to be saved. She could slay dragons and fo to afternoon tea with the queen in the same day. She could marry a princess. She was herself, and she lived happily ever after.

Now, if we are made for heaven, the desire for our proper place will be already in us, but not yet attached to the true object, and will even appear as the rival of that object ... If a transtemporal, transfinite good is our real destiny, then any other good on which our desire fixes must be in some degree fallacious, must bear at best only a symbolical relation to what will truly satisfy. In speaking of this desire for our own faroff country, which we find in ourselves even now, I feel a certain shyness. I am almost committing an indecency. I am trying to rip open the inconsolable secret in each one of you—the secret which hurts so much that you take your revenge on it by calling it names like Nostalgia and Romanticism and Adolescence; the secret also which pierces with such sweetness that when, in very intimate conversation, the mention of it becomes imminent, we grow awkward and affect to laugh at ourselves; the secret we cannot hide and cannot tell, though we desire to do both. We cannot tell it because it is a desire for something that has never actually appeared in our experience. We cannot hide it because our experience is constantly suggesting it, and we betray ourselves like lovers at the mention of a � name. Our commonest expedient is to call it beauty and behave as if that had settled the matter.

To suggest, as Shine does, that my father was in some way mean-spirited is totally unfair. Holding back David’s career was not in the least my father’s aim. He was extremely proud of his son and nurtured his talent in every way. He was David’s strongest advocate. But allowing any boy who had just turned fourteen to live by himself so far away without proper provisions being made for him would have been irresponsible, to say the least. In David’s case, it would have been particularly inappropriate. He had never been abroad before; he was completely hopeless in practical matters; and he needed to be looked after, cooked for, and cared for. He was also by that time behaving rather erratically, although of course we did not know then that these may have been the first signs of a serious mental illness. My father’s attitude was proved correct: when David did go to London of his own volition four years later, he fell ill and ended up receiving psychiatric care. In any case there simply wasn’t enough money available to finance the trip to America. Contrary to what is related in Shine, where my father and Mr. Rosen decide that David should have a bar mitzvah as a method of raising money for this trip, David had already had his bar mitzvah almost a year earlier, when he turned thirteen, the usual age for this ceremony. His bar mitzvah had nothing to do with “digging for gold,” as Mr. Rosen puts it in Shine, in one of several offensive references in the film to Jews or Judaism. My father may not have been an Orthodox Jew himself, but he still had a strong desire to hold onto the basic tenets of Jewish tradition and to pass them on to his children.

If people have no respect for God, no love for their Maker, I would ask the question another way: Why not pillage, rape, persecute and murder? If it feels good, and they can get away with it, why not? If God is dead or does not exist, as these people believe, why are not all things permitted? Why should they restrain themselves? Because it’s just wrong? Because it’s not the way civilized people behave? Because what goes around comes around? Because they’ll end up feeling terrible inside? Within tidy circles of properly socialized and reasonable people, such appeals can seem like they actually have the power to restrain people from doing what they otherwise feel like doing. But in the real world outside the philosophy seminar room, oppressors frankly don’t care that you think it’s just wrong. Who are you, they ask, to foist your random moral intuition on them? Who are you to tell them or the lords of the Third Reich what civilized people should and should not do? If what goes around tends to come around, then there’s no moral problem, only a practical problem of making sure it doesn’t come around to you. They think, Fine, if being brutal makes you feel terrible inside, then don’t do it. But it makes me feel powerful, alive, exhilarated and masterful, so quit whining — unless you want to try to stop me. This description of a dark Nietzschean world of self-will — a vacuum devoid of moral authority or spiritual resources for good — used to sen excessively melodramatic to me. But then I got out more. The world is truly full of brutal oppression because humans have rejected their Maker, the source of all goodness, mercy, compassion, truth, justice, and love.

How exactly did Armand Peugeot, the man, create Peugeot, the company? In much the same way that priests and sorcerers have created gods and demons throughout history, and in which thousands of French curés were still creating Christ’s body every Sunday in the parish churches. It all revolved around telling stories, and convincing people to believe them. In the case of the French curés, the crucial story was that of Christ’s life and death as told by the Catholic Church. According to this story, if a Catholic priest dressed in his sacred garments solemnly said the right words at the right moment, mundane bread and wine turned into God’s flesh and blood. The priest exclaimed, ‘Hoc est corpus meum! ’ (Latin for ‘This is my body!’) and hocus pocus – the bread turned into Christ’s flesh. Seeing that the priest had properly and assiduously observed all the procedures, millions of devout French Catholics behaved as if God really existed in the consecrated bread and wine. In the case of Peugeot SA the crucial story was the French legal code, as written by the French parliament. According to the French legislators, if a certified lawyer followed all the proper liturgy and rituals, wrote all the required spells and oaths on a wonderfully decorated piece of paper, and affixed his ornate signature to the bottom of the document, then hocus pocus – a new company was incorporated. When in 1896 Armand Peugeot wanted to create his company, he paid a lawyer to go through all these sacred procedures. Once the lawyer had performed all the right rituals and pronounced all the necessary spells and oaths, millions of upright French citizens behaved as if the Peugeot company really existed.

1. ‘ I hate people who collect things and classify things and give them names and then forget all about them. That’s what people are always doing in art.They call a painter an impressionist or a cubist or something and then they put him in a drawer and don’t see him as a living individual painter any more. But I can see they’re beautiful arranged.’ 2. ’ Do you know that every great thing in the history of art and every beautiful thing in life is actually what you call nasty or has been caused by feelings that you would call nasty? By passion, by love, by hatred, by truth. Do you know that?... Why do you keep on using these stupid words-nasty, nice, proper, right? Why are you so worried about what’s proper?...why do you take all the life out of life? Why do you kill all the beauty?’ 3. ‘ Because I can’t marry a man to whom I don’t feel I belong in all ways. My mind must be his, my heart must be his, my body must be his. Just as I must feel he belongs to me. ‘ 4.’ The only thing that really matters is feeling and living what you believe-so long as it’s something more than belief in your own comfort.’ 5. 'It’s weird. Uncanny. But there is a sort of relationship between us. I make fun of him, I attack him all the time, but he senses when I’m ‘soft’. When he can dig back and not make me angry. So we slip into teasing states that are almost friendly. It’s partly because I’m so lonely, it’s partly deliberate (I want make him relax, both for his own good and so that one dat he may make a mistake), so it’s part weakness, and part cunning, and part charity. But there’s a mysterious fourth part I can’t define. It can’t be friendship, I loathe him. Perhaps it’s just knowledge. Just knowing a lot about him. And knowing someone automatically makes you feel close to him. Even when you wish he was on another planet.’ 6.’ You must MAKE, always. You must act, if you believe something. Talking about acting is like boasting about pictures you’re going to paint. The most terrible form. If you feel something deeply, you’re not ashamed to show your feeling.’ 7. ‘ The women I’ve loved have always told me I’m selfish. It’s what makes them love me. And then be disgusted with me...But what they can’t stand is that I hate them when they don’t behave in their own way. ‘ 8. ‘ I love honesty and freedom and giving. I love making , I love doing, I love being to the full, I love everything which is not sitting and watching and copying and dead at heart. ‘ 9. ‘ I don’t know what love is...love is something that comes in different clothes, with a different way and different face, and perhaps it takes a long time for you to accept it, to be able to call it love.’ 10. ‘ All this business, it’s bound up with my bossy attitude to life. I’ve always known where I’m going, how I want things to happen. And they have happened as I have wanted, and I have taken it for granted that they have because I know where I’m going. But I have been lucky in all sorts of things. I’ve always tried to happen to life; but it’s time I let life happen to me. ‘ 11. ‘I said, what you love is your own love. It’s not love, it’s selfishness. It’s not me you think of, but what you feel about me.’ 12. ‘ The power of women! I’ve never felt so full of mysterious power. Men are a joke. We’re so weak physically, so helpless with things. Still, even today. But we’re stronger then they are. We can stand their cruelty. They can’t stand ours.

They taught him how to milk cows and now they expected him to tame lions. Perhaps they expected him to behave like all good lion tamers. Use a whip and a chair. But what happens to the best lion tamer when he puts down his whip and his chair. Goddamnit! It was wrong. He felt cheated, he felt almost violated. He felt cheated for himself, and he felt cheated for guys like Joshua Edwards who wanted to teach and who didn’t know how to teach because he’d been pumped full of manure and theoretical hogwash. Why hadn’t anyone told them, in plain, frank English, just what to do? Couldn’t someone, somewhere along the line, have told them? Not one single college instructor? Not someone from the board of Ed, someone to orientate them after they’d passed the emergency exam? Not anyone? Now one sonofabitch somewhere who gave a good goddamn? Not even Stanley? Not even Small? Did they have to figure it out for themselves, sink and swim, kill or be killed? Rick had never been told how to stop in his class. He’d never been told what to do with a second term student who doesn’t even know how to write down his own goddamn name on a sheet of paper. He didn’t know, he’d never been advised on the proper tactics for dealing with a boy whose I.Q. was 66, a big, fat, round, moronic 66. He hadn’t been taught about kids’ yelling out in class, not one kid, not the occasional “difficult child” the ed courses had loftily philosophized about, not him. But a whole goddamn, shouting, screaming class load of them all yelling their sonofbitching heads off. What do you do with a kid who can’t read even though he’s fifteen years old? Recommend him for special reading classes, sure. And what do you do when those special reading classes are loaded to the asshole, packed because there are kids who can’t read in abundance, and you have to take only those who can’t read the worst, dumping them onto a teacher who’s already overloaded and those who doesn’t want to teach a remedial class to begin with? And what do you with that poor ignorant jerk? Do you call him on class, knowing damn well he hasn’t read the assignment because he doesn’t know how to read? Or do you ignore him? Or do you ask him to stop by after school, knowing he would prefer playing stickball to learning how to read. And knowing he considers himself liberated the moment the bell sounds at the end of the eighth period. What do you do when you’ve explained something patiently and fully, explained it just the way you were taught to explain in your education courses, explained in minute detail, and you look out at your class and see that stretching, vacant wall of blank, blank faces and you know nothing has penetrated, not a goddamn thing has sunk in? What do you do then? Give them all board erasers to clean. What do you do when you call on a kid and ask “What did that last passage mean?”and the kid stands there without any idea of what the passage meant , and you know that he’s not alone, you know every other kid in the class hasn’t the faintest idea either? What the hell do you do then? Do you go home and browse through the philosophy of education books the G.I bill generously provided. Do you scratch your ugly head and seek enlightenment from the educational psychology texts? Do you consult Dewey? And who the hell do you condemn, just who? Do you condemn elementary schools for sending a kid on to high school without knowing how to read, without knowing how to write his own name on a piece of paper? Do you condemn the masterminds who plot the education systems of a nation, or a state or a city?

What do you think, Jemma” It takes a second to realize that she’s talking to me. I’m too focused on the fact that Ryder’s sitting beside me--just inches away--holding my hand beneath the table. “What?” I ask, glancing around at the expected faces. “Oh, the train. Yeah, maybe.” “They should go up a week early,” Laura Grace declares. “Take some time to see the city. Maybe catch a couple of Broadway shows or ball games or something. We could go with them!” “No,” Ryder says, a little too loudly. “I just meant…we should probably do it on our own, me and Jemma. Learn our way around and all that. Y’all can come up for Thanksgiving break, once we get settled and everything.” Laura Grace nods. “That’s a great idea. We could get rooms at the Plaza, watch the Macy’s Parade. And the two of you can show us around.” Ryder nods. “Exactly.” Beneath the table, I give his hand a squeeze. Laura Grace eyes my plate suspiciously. “You’re just pushing your food around, aren’t you? You’ve barely taken two bites. I thought you loved Lou’s Cornish hens.” “I do. I’m sorry. All I can think about is that English project due this week.” I look over at Ryder with a faux scowl. “We’re already way behind--you’ve always got some excuse. We should probably work on it tonight.” “Probably so,” Ryder says with an exasperated-sounding sigh. “That’s the third project the two of you have been paired up on,” Mama says, shaking her head. “I hope you two can behave well enough to get your work done properly. No more arguing like the last time.” We’d pretended to fight over a calculus project. Yes, a calculus project. Is there really any such thing? “We’re trying really hard to behave,” I say, shooting Ryder a sidelong glance. “Right?” His cheeks pinken deliciously at the innuendo. I love it when Ryder blushes. Totally adorable. “Right,” he mumbles, his gaze fixed on his lap.

Our belief is not a belief. Our principles are not a faith. We do not rely solely upon science and reason, because these are necessary rather than sufficient factors, but we distrust anything that contradicts science or outrages reason. We may differ on many things, but what we respect is free inquiry, openmindedness, and the pursuit of ideas for their own sake. We do not hold our convictions dogmatically: the disagreement between Professor Stephen Jay Gould and Professor Richard Dawkins, concerning “punctuated evolution” and the unfilled gaps in post-Darwinian theory, is quite wide as well as quite deep, but we shall resolve it by evidence and reasoning and not by mutual excommunication. (My own annoyance at Professor Dawkins and Daniel Dennett, for their cringe-making proposal that atheists should conceitedly nominate themselves to be called “brights,” is a part of a continuous argument.) We are not immune to the lure of wonder and mystery and awe: we have music and art and literature, and find that the serious ethical dilemmas are better handled by Shakespeare and Tolstoy and Schiller and Dostoyevsky and George Eliot than in the mythical morality tales of the holy books. Literature, not scripture, sustains the mind and—since there is no other metaphor—also the soul. We do not believe in heaven or hell, yet no statistic will ever find that without these blandishments and threats we commit more crimes of greed or violence than the faithful. (In fact, if a proper statistical inquiry could ever be made, I am sure the evidence would be the other way.) We are reconciled to living only once, except through our children, for whom we are perfectly happy to notice that we must make way, and room. We speculate that it is at least possible that, once people accepted the fact of their short and struggling lives, they might behave better toward each other and not worse. We believe with certainty that an ethical life can be lived without religion.

In Riverview, we stopped at Larkin’s Drugstore for a cold drink. Leaving the rest of us to scramble out unaided, John offered Hannah his hand. Although I’d just seen her leap out of a tree as fearless as a cat, she let him help her. At the soda fountain, Hannah took a seat beside John. In her white dress, she was as prim and proper as any lady you ever saw. Quite frankly, I liked her better the other way. I grabbed the stool on the other side of Hannah and spun around on it a couple of times, hoping to get her to spin with me, but the only person who noticed was Mama. She told me to sit still and behave myself. “You act like you have ants in your pants,” she said, embarrassing me and making Theo laugh. While I was sitting there scowling at Theo in the mirror, John leaned around Hannah and grinned at me. “To celebrate your recovery, Andrew, I’m treating everyone to a lemon phosphate--everyone, that is, except you.” He paused dramatically, and Hannah gave him a smile so radiant it gave me heartburn. She was going to marry John someday, I knew that. But while I was here, I wanted her all to myself, just Hannah and me playing marbles in the grove, talking, sharing secrets, climbing trees. She had the rest of her life to spend with stupid John Larkin. “As the guest of honor,” John went on, “you may pick anything your heart desires.” Slightly placated by his generosity, I stared at the menu. It was amazing what you could buy for a nickel or a dime in 1910. “Choose a sundae,” Theo whispered. “It costs the most.” “How about a root beer float?” Hannah suggested. “Egg milk chocolate,” Mama said. “It would be good for you, Andrew.” “Tonic water would be even better,” John said, “or, best of all, a delicious dose of cod-liver oil.” When Hannah gave him a sharp poke in the ribs, John laughed. “Andrew knows I’m teasing. Come on, what will it be, sir?” Taking Theo’s advice, I asked for a chocolate sundae. “Good choice,” John said. “You’d have to go all the way to St. Louis to find better ice cream.

-1 PETER 5:3 Over and over I have attempted to be an example by doing rather than telling. I feel that God's great truths are "caught" and not always "taught." In the book of Deuteronomy, Moses (the author) says the following about God's commandments, statutes, and judgments: "You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up" (6:7). In other words, at all times we are to be examples. It is amazing how much we can teach by example in every situation: at home, at the beach, while jogging, when resting, when eating-in every part of the day. It's amazing how often I catch our children and grandchildren imitating the values we exhibited in our home-something as little as a lighted candle to warm the heart, to a thank you when food is being served in a restaurant. Little eyes are peering around to see how we behave when we think no one is looking. Are we consistent with what we say we believe? If we talk calmness and patience, how do we respond when standing in a slow line at the market? How does our conversation go when there is a slowdown on Friday evening's freeway drive? Do we go by the rules on the freeway (having two people or more in the car while driving in the carpool lane, going the speed limit, and obeying all traffic signs)? How can we show God's love? By helping people out when they are in need of assistance, even when it is not convenient. We can be good neighbors. Sending out thank you cards after receiving a gift shows our appreciation for the gift and the person. Being kind to animals and the environment when we go to the park for a campout or picnic shows good stewardship. We are continually setting some kind of example whether we know it or not. PRAYER Father God, let my life be an example to those around me, especially the little ones who are learning the ways of faith. May I exhibit proper conduct even when no one is around. I want to be obedient to Your guiding principles. Thank You for Your example. Amen.

Through the window we saw them, all three arm in arm, going toward the café. Rockets were going up in the square. "I'm going to sit here," Brett said. "I'll stay with you," Cohn said. "Oh, don't!" Brett said. "For God's sake, go off somewhere. Can't you see Jake and I want to talk?" "I didn't," Cohn said. "I thought I'd sit here because I felt a little tight." "What a hell of a reason for sitting with any one. If you're tight, go to bed. Go on to bed." "Was I rude enough to him?" Brett asked. Cohn was gone. "My God! I'm so sick of him!" "He doesn't add much to the gayety." "He depresses me so." "He's behaved very badly." "Damned badly. He had a chance to behave so well." "He's probably waiting just outside the door now." "Yes. He would. You know I do know how he feels. He can't believe it didn't mean anything." "I know." "Nobody else would behave as badly. Oh, I'm so sick of the whole thing. And Michael. Michael's been lovely, too." "It's been damned hard on Mike." "Yes. But he didn't need to be a swine." "Everybody behaves badly," I said. "Give them the proper chance." "You wouldn't behave badly." Brett looked at me. "I'd be as big an ass as Cohn," I said. "Darling, don't let's talk a lot of rot." "All right. Talk about anything you like." "Don't be difficult. You're the only person I've got, and I feel rather awful to-night." "You've got Mike." "Yes, Mike. Hasn't he been pretty?" "Well," I said, "it's been damned hard on Mike, having Cohn around and seeing him with you." “Don't I know it, darling? Please don't make me feel any worse than I do." Brett was nervous as I had never seen her before. She kept looking away from me and looking ahead at the wall. "Want to go for a walk?" "Yes. Come on." I corked up the Fundador bottle and gave it to the bartender. "Let's have one more drink of that," Brett said. "My nerves are rotten." We each drank a glass of the smooth amontillado brandy. "Come on," said Brett. As we came out the door I saw Cohn walk out from under the arcade. "He _was_ there," Brett said. "He can't be away from you." "Poor devil!" "I'm not sorry for him. I hate him, myself." "I hate him, too," she shivered. "I hate his damned suffering." We walked arm in arm down the side Street away from the crowd and the lights of the square. The street was dark and wet, and we walked along it to the fortifications at the edge of town. We passed wine-shops with light coming out from their doors onto the black, wet street, and sudden bursts of music. "Want to go in?" "No." We walked out across the wet grass and onto the stone wall of the fortifications. I spread a newspaper on the stone and Brett sat down.

For the sake of their own self-image they had to force themselves to believe that they sought happiness for their slaves. But the “happiness” of the slaves could never have arisen from an acceptance of slavery. At best, it had to arise as a function of the living space created by paternalistic compromise forced on them. That living space meant the possibility of creation of an autonomous spiritual life – a religion of their own with which they could be “happy” – that is, they could live in reasonable peace with themselves. The masters, seeing their apparent contentment took credit and congratulated themselves for the slaves’ acceptance of slavery, whereas in fact the slaves had only accepted the limited protection that even slavery had to offer, while acknowledging the reality of the power over them. The masters then had to hold the slaves’ religion in contempt, for in truth they feared it. And properly so, for it meant that the slaves had achieved a degree of psychological and cultural autonomy and therefore successfully resisted becoming extensions of their masters’ wills – the one thing they were supposed to become. It made all the difference that the masters’ claims to be bestowing privileges were greeted by the slaves as recognition of their own rights. “Men” wrote Gramsci, “when they feel their strength and are conscious of their responsibility and their value, do not want another man to impose his will on theirs and undertake to control their thoughts and actions.” The everyday instance in which “docile” slaves suddenly rebelled and “kind” masters suddenly behaved like wild bests had their origins, apart from frequent instabilities in the participating responsibilities in this dialectic. Masters and slaves had both “agreed” on the paternalistic basis of their relationship, the one from reasons of self-aggrandizement and the other from lack of an alternative. But they understood very different things by their apparently common assent. And every manifestation of that contradiction threatened the utmost violence… The slaves defended themselves effectively against the worst of their masters’ aggression, but they paid a high price. They fought for their right to think and act as autonomous human beings, but it was a desperate fight in which they could easily slip backward… they had manifested strength…. In Gramsci’s terms, they had had to wage a prolonged, embittered struggle with themselves as well as with their oppressors to “feel their strength” and to become “conscious of their responsibility and their value.” It was not that the slaves did not act like men. Rather, it was that they could not grasp their collective strength as a people and act like political men. The black struggle on that front, which has not been won, has paralleled that of every other oppressed people. It is the most difficult because it is the final stage a people must wage to forge themselves into a nation.

Do we need to talk about my kissing you a year ago? I’ve behaved myself for two weeks, Ellen, and hope by action I have reassured you where words would not.” Silence or the summer evening equivalent of it, with crickets chirping, the occasional squeal of a passing bat, and the breeze riffling through the woods nearby. “Ellen?” Val withdrew his hand, which Ellen had been holding for some minutes, and slid his arm around her waist, urging her closer. “A woman gone silent unnerves a man. Talk to me, sweetheart. I would not offend you, but neither will I fare well continuing the pretense we are strangers.” He felt the tension in her, the stiffness against his side, and regretted it. In the past two weeks, he’d all but convinced himself he was recalling a dream of her not a real kiss, and then he’d catch her smiling at Day and Phil or joking with Darius, and the clench in his vitals would assure him that kiss had been very, very real. At least for him. For him, that kiss had been a work of sheer art. “My husband seldom used my name. I was my dear, or my lady, or occasionally, dear wife. I was not Ellen, and I was most assuredly not his sweetheart. And to you I am the next thing to a stranger.” Val’s left hand, the one she’d just held for such long, lovely moments between her own, drifted up to trace slow patterns on her back. “We’re strangers who kissed. Passionately, if memory serves.” “But on only one occasion and that nearly a year ago.” “Should I have written? I did not think to see you again, nor you me, I’m guessing.” Now he wished he’d written, though it would hardly have been proper, even to a widow. That hand Valentine considered so damaged continued its easy caresses on Ellen’s back, intent on stealing the starch from her spine and the resolve from her best intentions. And she must have liked his touch, because the longer he stroked his hand over her back, the more she relaxed and leaned against him. “I did not think to see you again,” Ellen admitted. “It would have been much easier had you kept to your place in my memory and imagination. But here you are.” “Here we are.” Haunting a woman’s imagination had to be a good thing for a man whose own dreams had turned to nightmares. “Sitting on the porch in the moonlight, trying to sort out a single kiss from months ago.” “I shouldn’t have kissed you,” Ellen said, her head coming to rest on Val’s shoulder as if the weight of truth were a wearying thing. “But I’m lonely and sometimes a little desperate, and it seemed safe, to steal a kiss from a handsome stranger.” “It was safe,” Val assured her, seeing the matter from her perspective. In the year since he’d seen Ellen FitzEngle, he’d hardly been celibate. He wasn’t a profligate Philistine, but neither was he a monk. There had been an older maid in Nick’s household, some professional ladies up in York, the rare trip upstairs at David’s brothel, and the frequent occasion of self-gratification. But he surmised Ellen, despite the privileges of widowhood, had not been kissed or cuddled or swived or flirted with in all those days and weeks and months. “And now?” Ellen pressed. “You show up on my porch after dark and think perhaps it’s still safe, and here I am, doing not one thing to dissuade you.” “You are safe with me, Ellen.” He punctuated the sentiment with a kiss to her temple then rested his cheek where his lips had been. “I am a gentleman, if nothing else. I might try to steal a kiss, but you can stop me with a word from even that at any time. The question is, how safe do you want to be?” “Shame

The process of receiving teaching depends upon the student giving something in return; some kind of psychological surrender is necessary, a gift of some sort. This is why we must discuss surrendering, opening, giving up expectations, before we can speak of the relationship between teacher and student. It is essential to surrender, to open yourself, to present whatever you are to the guru, rather than trying to present yourself as a worthwhile student. It does not matter how much you are willing to pay, how correctly you behave, how clever you are at saying the right thing to your teacher. It is not like having an interview for a job or buying a new car. Whether or not you will get the job depends upon your credentials, how well you are dressed, how beautifully your shoes are polished, how well you speak, how good your manners are. If you are buying a car, it is a matter of how much money you have and how good your credit is. But when it comes to spirituality, something more is required. It is not a matter of applying for a job, of dressing up to impress our potential employer. Such deception does not apply to an interview with a guru, because he sees right through us. He is amused if we dress up especially for the interview. Making ingratiating gestures is not applicable in this situation; in fact it is futile. We must make a real commitment to being open with our teacher; we must be willing to give up all our preconceptions. Milarepa expected Marpa to be a great scholar and a saintly person, dressed in yogic costume with beads, reciting mantras, meditating. Instead he found Marpa working on his farm, directing the laborers and plowing his land. I am afraid the word guru is overused in the West. It would be better to speak of one’s “spiritual friend,” because the teachings emphasize a mutual meeting of two minds. It is a matter of mutual communication, rather than a master-servant relationship between a highly evolved being and a miserable, confused one. In the master-servant relationship the highly evolved being may appear not even to be sitting on his seat but may seem to be floating, levitating, looking down at us. His voice is penetrating, pervading space. Every word, every cough, every movement that he makes is a gesture of wisdom. But this is a dream. A guru should be a spiritual friend who communicates and presents his qualities to us, as Marpa did with Milarepa and Naropa with Marpa. Marpa presented his quality of being a farmer-yogi. He happened to have seven children and a wife, and he looked after his farm, cultivating the land and supporting himself and his family. But these activities were just an ordinary part of his life. He cared for his students as he cared for his crops and family. He was so thorough, paying attention to every detail of his life, that he was able to be a competent teacher as well as a competent father and farmer. There was no physical or spiritual materialism in Marpa’s lifestyle at all. He did not emphasize spirituality and ignore his family or his physical relationship to the earth. If you are not involved with materialism, either spiritually or physically, then there is no emphasis made on any extreme. Nor is it helpful to choose someone for your guru simply because he is famous, someone who is renowned for having published stacks of books and converted thousands or millions of people. Instead the guideline is whether or not you are able actually to communicate with the person, directly and thoroughly. How much self-deception are you involved in? If you really open yourself to your spiritual friend, then you are bound to work together. Are you able to talk to him thoroughly and properly? Does he know anything about you? Does he know anything about himself, for that matter? Is the guru really able to see through your masks, communicate with you properly, directly? In searching for a teacher, this seems to be the guideline rather than fame or wisdom.

When he was braced alcoholically for his classes, there was never a passable female student that he had not considered hungrily and, properly loaded, approached. Even complaisant girls, however, either froze or fled at their professor's greedy but classical advances. An unexpected goose or pinch on the bottom as they were mounting the stairs ahead of him, a sudden nip at the earlobe as they bent over the book he offered, a wild clutch at thigh, or a Marxian (Harpo) dive at bottom, a trousered male leg thrust between theirs as they passed his seat to make them fall in his lap, where he tickled their ribs - all these abrupt overtures sent them flying in terror. Brought to his senses by their screams, Kellsey retreated hastily. Some of the more experienced girls, after adjusting their skirts, blouses, coiffures, and maidenly nerves, realized that this was only a hungry man's form of courtship. They reminded themselves that old, famous, and rich men played very funny games, and they prepared themselves for the next move. But Kellsey, repulsed, became at once the haughty, sardonic, woman-hating pedant, leaving the poor dears a confused impression that they were the ones who had behaved badly, and sometimes, baffled by his subsequent hostility and bad grades, they even apologized.

In everyday life we know that someone who is a true lover is very different from someone who is a pretender or a playboy. We know that true love should not be motivated at all by self- interest. And such is God’s love for us. It is a love that seeks the very best for us; it is sacrificial; it never stops giving. Perhaps the closest we can come to understanding the essence and quality of God’s love for us—though it is still a faint reflection of the reality—is the way in which we love our children. We bring these helpless, fragile little things home from the hospital and we love them. They have not done anything to deserve our love, indeed they are totally incapable of doing anything for us, yet we love them. From the moment we become a parent we know that from now on, life will pretty much revolve around our child and often they will inconvenience us in ways we can only dream of! Yet, we never stop loving them—really loving them. Parents and their children are a model to help us understand the way in which our Heavenly Father God really loves each one of us. As we think about how unconditionally we love our children and begin to grasp how complete and unconditional the Father’s love for us is, we can begin to scratch the surface of His grace and understand a little of the motivation behind God’s unmerited offer of salvation and forgiveness for our sins. Despite a lot of good teaching on the subject in the Church over the years, many Christians are still mystified by grace. They fail to live in the richness of it themselves and they fail to show grace to others. Many are still trapped by a performance-based theology that thinks God’s love must be earned or deserved. They think that if they behave well and perform good works for God then He will love them more. This is so far from the truth! God cannot love us any more nor any less than He does now, and He longs for us to live in the place of grace where we understand that He gives His love to us freely. God’s love and grace are gifts for us to receive. Do we ever deserve them? No! We are totally undeserving, but we are the undeserving who are the apple of His eye. GRACE AND FORGIVENESS The title of this book Grace and Forgiveness is purposefully chosen because the issue of God’s grace is vitally intertwined with the issue of forgiveness. They are not simply two distinct aspects of our spiritual life that we have decided to place together in the same book. When we come into a real understanding of the extent of God’s grace towards us and what that means, we begin to see how vital and necessary it is that we pass that grace and love on to others. Grace becomes an irresistible force in our lives. When properly understood, the “unfairness” and “injustice” of God’s grace towards us is deeply shocking, even offensive to our human understanding, as we will see. But in the same way that God lavishly and extravagantly pours His grace out upon our lives, He is calling us to learn how to show grace to others by forgiving those who truly don’t deserve it. The great discovery of forgiveness is that, through a selfless act, we open ourselves up to a greater outpouring of the blessing of God on our lives. There are two important things that every Christian needs to realize at some point in their journey as a believer, preferably sooner rather than later! The first is that our God is very big and very powerful and there is nothing that He cannot do. The second is that He is very loving and compassionate towards us. The Bible says that “God is love”. This is not a statement about what He does, but about who He is. He is the very embodiment of perfect, flawless love. His heart for us is to see us living our spiritual lives where we are operating with the dynamics of His Kingdom, just as Jesus did. It is a Kingdom of love, filled with faith, aware of the bigness of our God; aware of His willingness to interact with us and do things for us as we act in loving obedience to Him.

Though individual actions can, of course, be right or wrong, there is really no pattern of behavior that is right or wrong. There is no such thing as proper behavior or incorrect behavior. You are who you are, and there’s no point in wondering why. You’re fine no matter how you’re wired. No matter how you choose to behave, no matter how you are perceived, you are fine.

When one develops one’s natural needs, desires, inclinations, and capacities in ways that harmonise and unify one’s inner psychological states and fits these into a grand natural order that facilitates successful action in the world, and when one reaches the point where one regularly and spontaneously achieves these dual aims, one feels that one is one’s element, has found one’s home, and is performing one’s proper role in the world. Such action generates a special feeling of joy or happiness not only for those who behave this way but also for those who observe such behaviour.

She refused to ask herself if future duchesses behaved in such an uncouth manner.

Grant had more than sixty sessions and by the end declared himself “born again.” “All the sadness and vanities were torn away,” the fifty-five-year-old actor told Hyams, in an interview all the more surprising in the light of Cary Grant’s image as a reserved and proper Englishman. “I’ve had my ego stripped away. A man is a better actor without ego, because he has truth in him. Now I cannot behave untruthfully toward anyone, and certainly not to myself.” From the sound of it, LSD had turned Cary Grant into an American.

He and Emme sat in Auntie Gray’s small cottage, Emme dressed again in Georgiana’s riding habit. She had committed to behaving as a proper genteel lady. Running around broadcasting anachronistic clothing, behavior and speech patterns would not help their current situation.

And this is the marvel of marvels, that he called me Beloved, me who am but as a dog—” “Eh? What’s that?” said one of the Dogs. “Sir,” said Emeth. “It is but a fashion of speech which we have in Calormen.” “Well, I can’t say it’s one I like very much,” said the Dog. “He doesn’t mean any harm,” said an older Dog. “After all, we call our puppies Boys when they don’t behave properly.

This is a wake up call. Don’t press the snooze alarm. The barbarians are at the gates, and, because they encourage breeding beyond the ability of the breeders to house, feed, and educate the breedees, violence and social disorganization continue. As the most Christian nation on earth watches its civilization dissolve like a Dove bar fallen off of that ark, attempts to enforce irrational superstitious solutions will accelerate. That Branch Davidian thing was a sample. Lots of other messiahs are waiting. Maybe we can have court-ordered Branch Davidian Social Services counseling for people who won’t share their wives with their god’s anointed. Maybe courts can acquit murderers if they believe a god’s finger was on their trigger. Maybe the barbarians will actually succeed in assuring that books, pictures, ideas, doctors, judges and military commanders share their vision. Then we will have a lot of interesting tribal warfare. One useful defense will be humanistic hermeneutics. Hermeneutics is a fancy word for biblical interpretation. When religious types want to make something simple sound holy and mysterious, they often give it an important sounding high falutin’ name. This practice contrasts sharply with the usage of secular humanists, who, in explaining their views, employ simple words, that fall trippingly from the tongue, like ‘eupraxophy.’ Hermeneutics can be an important weapon to use against religious fanatics in the coming ARCW. The hard core nut cases—those who would control every aspect of our lives by forcing us to accept their understanding of the will of their god—tend to share certain operational assumptions. These include the belief that: (1) Every word of the Bible is true. (2) The English translation of the Bible authorized by King James the First of England, completed in 1611, Common Era, is the only fully acceptable, authoritative, and inspired-by-god translation of holy scripture. This translation is accurate in every respect, including punctuation marks. (3) The Bible is the basis of all morality. Without it there can be no morality. (4) The United States of America was established, and should be governed, according to biblical principles. (5) The Bible is without error. (6) No part of the Bible is in conflict with, or contradictory to, any other part. (7) Hermeneutics can be used to clarify and explain those truths of god in the Bible that might appear, to finite minds, to be in conflict. The goal of hermeneutics is to reconcile all portions of the ‘Word of God’ (the Bible) into a seamless, complete, infallible, and final statement of all past and future history (the latter is called prophecy), of divine law, and of how humans should behave and understand morality. The Bible, properly interpreted, is the final word on everything.

For proper government, the tribe must have ways to choose men whose lives reflect the way a government should behave.

You decide that you will start treating Old Testament God, with all His terrible and oft-arbitrary-seeming power, as if He could also be New Testament God (even though you understand the many ways in which that is absurd). In other words, you decide to act as if existence might be justified by its goodness—if only you behaved properly. And it is that decision, that declaration of existential faith, that allows you to overcome nihilism, and resentment, and arrogance.

Those who behave totally normally - some of them are mad. In fact, they are the ones who are properly mad.

Everyone could, in theory, behave with benevolence and sensitivity. But this doesn’t come naturally when a person has had to wait for the bus for forty minutes in the rain, when they haven’t had sex in a month, when the boiler has broken again, when three of their good friends earn four times as much as they do, when they have a searing pain in their left knee – and when no one has been properly kind and thoughtful about their life and circumstances for many years.

We need to remember the wonderful promise of Galatians 6:9: “Let us not grow weary or become discouraged in doing good, for at the proper time we will reap, if we do not give in.” When the enemy attacks you in times of weakness or fatigue, stir up your courage, muster your strength, and rise up against him with the truth of God’s Word! This is a good time to behave as a bold, aggressive lion.

Heaven, the angels and saints, and God Himself, are so infinitely above our experience, that God Himself must prepare us for this infinite light. The modernist and charismatic movements of today, as well as the numerous Protestant sects, have the sad merit of trying to destroy the true understanding of God’s infinite MAJESTY. If the children already tremble before an Angel appearing to them from quite far away, what must it be like to be before God Himself, the Creator of an almost inf i nite number of angels? We are accustomed to talk to Jesus almost as we would talk to a colleague, and to approach our Lady like a nice, beautiful mother. We complain to them as if they are just a lit t le bit more than we are. If St. John falls on his knees before an angel because of his majesty; if the apparition of Saints made people fall on the ground, not having the courage to look into their eyes, how much this behaviour of deepest reverence differs from ours. Therefore, we have to learn again to behave properly before the supernatural realities. Otherwise, we will never really meet them.

But Alfonso actually set out in his Siete Partidas the education which should be given to a prince, and to a princess. Interestingly, he considered that a princess should have the same tutors as a prince, thereby indicating that he considered that they should be as highly educated as their brothers. One can therefore (save as regards martial training) regard the rules for princes as being equally applicable to the princesses, and hence to Eleanor’s experience of education. Generally Alfonso’s list of the training which a prince should have, in Title VII of Part II of the Siete Partidas, may be likened to that to be expected of a well-behaved Victorian child. There is an extensive litany of behaviour and deportment issues. Those raising the children should pay careful attention to their rearing – the children should be very pure and refined in all their actions and kept in the company of pure and refined people only. Their tutors (of good family and judgment) should teach them to be elegant and clean and to eat tidily. They should be taught to speak properly and politely. They should not speak loudly, or in a very low tone, and they should not speak either very rapidly or very slowly. They should speak with no gesticulation and should use neither too many nor too few words. They should not listen with mouths open, and should walk gracefully, without dragging their feet or raising them too high. (It is interesting to see how universal are such preoccupations on the part of parents, even at a gap of several hundred years.) As for formal education, children should be taught to read and write, how to learn to know men and how to talk to those of all stations in life.31 For princesses there are special injunctions, doubtless to be attended to while their brothers gained proficiency in arms. They should be brought up with much greater supervision, to ensure they formed good habits as they would have a greater part in raising children in due course. ‘The most important thing in the world … is that for the sake of loyalty they should respect themselves and their husbands and consider carefully everything else which they have to do in order that they may have good habits and offer a good example to others.’ Interestingly, their supervisors ‘should especially prevent them from yielding to anger for … it is the one thing in the world which most quickly induces women to commit sin’.

Sexuality is not just traversed by antagonisms, it is in itself the name of an antagonism, of a non-relationship. There is a basic discontent/unease in sexuality, and the passage from traditional patriarchal order to today’s multiple gender identities is ultimately just a passage from one to another mode of obfuscating this discontent. Traditional patriarchy elevates sexual difference into a stable natural order and attempts to obliterate its antagonistic nature by dismissing tensions as deviations from the natural order: in itself. Sexual difference is the creative tension between the two poles, masculine and feminine, which supplement each other and form a harmonious Whole; when one of the poles oversteps the boundaries of its proper role (say, when a woman behaves like an aggressive man), catastrophe occurs. Gender theory locates antagonism and violence in sexual difference as such and endeavors to create a space of identities outside this difference. What multiple gender identities exclude is not sexual difference as a stable hierarchical order but the antagonism, unease, impossibility, that define this difference. Traditional heterosexual binary order admits the potential aggressiveness and tension that pertains to sexual difference, and it tries to contain it through the ideological notion of a harmonious relationship between the two sexes. Sexual antagonism is here repressed, but it remains as a potential threat. In the space of multiple gender identities, what is repressed returns with a vengeance, all sexual perversions, all violations of heterosexual normativity, are not only permitted but even solicited. However, the paradox is that repression gets much stronger in this return of the repressed: what is much more repressed than before (in traditional heterosexuality) is the immanent antagonism of sexuality.

Get rid of a brain freeze by pressing your tongue against the roof of your mouth. Same goes for preventing a sneeze. And I bet the same goes for another thing.

So, you put in a no-show for the turkey,” Sean said. “What’s up with that? You’re stateside, you’re not that far away….” “I have things to do here, Sean,” he said. “And I explained to Mother—I can’t leave Art and I can’t take him on a trip.” “So I heard. And that’s your only reason?” “What else?” “Oh, I don’t know,” he said, as if he did know what else. “Well then, you’ll be real happy to hear this—I’m bringing Mother to Virgin River for Thanksgiving.” Luke was dead silent for a moment. “What!” Luke nearly shouted into the phone. “Why the hell would you do that?” “Because you won’t come to Phoenix. And she’d like to see this property you’re working on. And the helper. And the girl.” “You aren’t doing this to me,” Luke said in a threatening tone. “Tell me you aren’t doing this to me!” “Yeah, since you can’t make it to Mom’s, we’re coming to you. I thought that would make you sooo happy,” he added with a chuckle in his voice. “Oh God,” he said. “I don’t have room for you. There’s not a hotel in town.” “You lying sack of shit. You have room. You have two extra bedrooms and six cabins you’ve been working on for three months. But if it turns out you’re telling the truth, there’s a motel in Fortuna that has some room. As long as Mom has the good bed in the house, clean sheets and no rats, everything will be fine.” “Good. You come,” Luke said. “And then I’m going to kill you.” “What’s the matter? You don’t want Mom to meet the girl? The helper?” “I’m going to tear your limbs off before you die!” But Sean laughed. “Mom and I will be there Tuesday afternoon. Buy a big turkey, huh?” Luke was paralyzed for a moment. Silent and brooding. He had lived a pretty wild life, excepting that couple of years with Felicia, when he’d been temporarily domesticated. He’d flown helicopters in combat and played it loose with the ladies, taking whatever was consensually offered. His bachelorhood was on the adventurous side. His brothers were exactly like him; maybe like their father before them, who hadn’t married until the age of thirty-two. Not exactly ancient, but for the generation before theirs, a little mature to begin a family of five sons. They were frisky Irish males. They all had taken on a lot: dared much, had no regrets, moved fast. But one thing none of them had ever done was have a woman who was not a wife in bed with them under the same roof with their mother. “I’m thirty-eight years old and I’ve been to war four times,” he said to himself, pacing in his small living room, rubbing a hand across the back of his neck. “This is my house and she is a guest. She can disapprove all she wants, work her rosary until she has blisters on her hands, but this is not up to her.” Okay, then she’ll tell everything, was his next thought. Every little thing about me from the time I was five, every young lady she’d had high hopes for, every indiscretion, my night in jail, my very naked fling with the high-school vice-principal’s daughter…. Everything from speeding tickets to romances. Because that’s the way the typical dysfunctional Irish family worked—they bartered in secrets. He could either behave the way his mother expected, which she considered proper and gentlemanly and he considered tight-assed and useless, or he could throw caution to the wind, do things his way, and explain all his mother’s stories to Shelby later.

Have we waltzed before, my lady?” “You have not had that pleasure since I put my hair up. The last time was at a Christmas gathering at Morelands. You were on leave with Bart and Devlin.” The music began, and as they moved off, Deene cast his memory back. He’d danced with several of the Windham sisters, even Maggie, who had been accounted the family recluse until she’d married Hazelton. He had danced with Eve on the last leave Lord Bart had taken before his death. When Deene glanced down at his partner, he saw a shadow of that recollection in her eyes, which would not do. He pulled her a trifle closer on the next turn. “Deene.” She made his title, just five letters, sound like an entire sermon on impropriety. “If you’re going to rescue me, you have to do a proper job of it.” He aimed a smile at her, pleased to see the shadows had fled from her eyes. “If I’m not seen to flirt with you, the Lady Staineses of the world will think I am still quite at large, maritally speaking.” “You are at large, maritally speaking. Just because I appropriated your company for one dance doesn’t mean I’ll be your decoy indefinitely.” “Decoy.” He considered the notion. “The idea has a great deal of merit. And you’re bound to me for supper as well, you know.” He saw by her slight grimace that she hadn’t intended this result. Her generosity had been spontaneous, then, which meant she hadn’t watched him being hounded and chased and harried the livelong evening. “A waltz and supper.” She paused while they twirled through another turn, and this time Deene pulled her a shade closer still then let her ease away. “Lucas Denning, behave, or I shall put it about you have a fondness for leeks.” He

Destruction. Anyone who didn’t know the real meaning of that word now has the opportunity to learn it here. You might have thought that you already knew its real name and how to pronounce it. But during the first major bombardment you experience, you find himself in the semi-darkness of a cellar with a crowd of frantic people, already killed by fear. What such people do and the way they speak and behave is completely outside the framework of the accepted standards of behaviour that prevail at the time, and indeed has its origin in the other side of human consciousness. But all voices are silenced and all movements frozen by an explosion, or rather, a series of explosions, scattered somewhere around the city centre. And then, in the darkness and silence that reign after the explosions, the distant but clear crashing of multi-storey buildings can be heard, like an echo. It is an alarming, uncommon sound, akin to a series of consecutive stone avalanches, the voice of giant hordes, formed up beside each other, roaring their indecipherable and terrible cheers to someone riding swiftly ahead of them; their shouts overlap and merge as they tail off. This new sound that touches a place inside you hitherto unknown, is the true name of destruction and its proper pronunciation. Destruction’s strange voice takes wing, and seeks within the mass an individual it can frighten, and within each individual a weak point open to fear. And it finds it, at least here. Because anyone who as a result is frightened, is already beaten, regardless of all the possible convoluted developments of the war, and even its final outcome. Thus it happens that, in addition to the major destruction to visible things, even greater destruction is wrought within and between people, which only a few of them, and even then only gradually, begin to see and understand. The destruction tears off man’s final mask, turns his innards inside out and throws into view unexpected characteristics, contrary to everything known or thought about a person, and even what he believed about himself; it disrupts family relations and changes the established social order and relationships, even those considered eternal and unchanging, such as gender relations.

If only others knew that Lady Calpurnia Hartwell, proper, well-behaved spinster, entertained deep-seated and certainly unladylike thoughts about fictional heroes. She sighed again with self-deprecation. She was well aware of how silly she was, dreaming of the heroes in her books. It was a terrible habit, and one she had harbored for far too long. It had begun when she had first read Romeo and Juliet at age twelve and followed her through heroes great and small- from Beowulf and Hamlet and Tristan to the dark, brooding heroes of gothic novels. It didn't matter the quality of the writing- Callie's fantasies about her fictional heroes were entirely democratic.

You, of all people, should know that what you wear is ninety percent of what people perceive about you." He kissed her head. "Such as when you put on that ferociously pink dress to wear to our ball, knowing that it looked lovely on you, but also knowing that it was what people were expecting you to wear. Whereas when you wore that black habit to go riding..." He paused. "What?" she asked. "Well, you did not look at all as I'd been led to believe." "And that was... all right?" He made a tsking noise. "I cannot believe you still have to ask that. It was glorious to see, you descending the stairs like a fearsome dark goddess, rather than the princess I'd married. I knew then, even though I couldn't actually say it to myself properly, that there was more to you than what you present.

Religion is Softcore - God is good; Satan is evil. Be good; avoid Evil. Give money if you can; Receive charity if you can't. If a person does evil, forgive; If he does good, love him. A Cult is Hardcore - evil and good is the same and subject only to perspective,, and you must tell the difference by experience, not books, as well as do good through evil, and justify evil to get good. You are your own god and you must take responsibility for everything in your life, including the things you attract subconsciously. Give all your money away, because you can double and even triple the amount with enough willpower. Give charity to nobody but help those who help you. And I would say most people prefer the softcore version of reality, but I am not saying, however, that either is good or bad. I'm just sarcastically showing the differences. I know people in both sides and I love them all. It's actually interesting to see that many in religions behave as if in cults, and claim their religion is not a religion, while many cults claim to be religious, and don't even admit your right to thought. Well, they can't stop you from thinking, but your thoughts only end when you reach the same conclusions they have. Is true that love is the ultimate religion, but I never met anyone able to explain it properly, so all religions serve the same goal, even when they lose it. Humanity is so very lost, that it's still better to let people worship an Elephant, a monkey or a goat, than to let them worship the Kardashians and other stars from the entertainment industry that have nothing to give and nothing truly useful to teach. It is always better to pray to an invisible God you don't understand and spend the rest of your life asking questions without answer than to be distracted with foolishness.

According to the French legislators, if a certified lawyer followed all the proper liturgy and rituals, wrote all the required spells and oaths on a wonderfully decorated piece of paper, and affixed his ornate signature to the bottom of the document, then hocus pocus – a new company was incorporated. When in 1896 Armand Peugeot wanted to create his company, he paid a lawyer to go through all these sacred procedures. Once the lawyer had performed all the right rituals and pronounced all the necessary spells and oaths, millions of upright French citizens behaved as if the Peugeot company really existed.

She had minimal knowledge about reproduction. At the Church of the Transfiguration School, she learned the three Rs and how to speak and behave like a proper American, but there were many unasked and consequently, unanswered questions.

What will you do with Anna?” “I’ve proposed and proposed and proposed.” The earl sighed, surprising himself and apparently his brother with his candor. “She’ll have none of that, though the last time, she put me off rather than turn me down flat.” “Things are a little unsettled,” Dev pointed out dryly. “And marriage would settle them,” the earl shot back. “Married to me, there wouldn’t be any more nonsense from her brother, not for her or Morgan. Her grandmother would be safe, and Stull would be nothing but a bad, greasy memory.” “He is enough to give any female the shudders, though maybe Anna has the right of it.” “What can you possibly mean?” The earl stood up and paced to the French doors. “You and she are in unusual circumstances,” Dev began. “You are protective of her and probably not thinking very clearly about her. She is not a duke’s daughter, as you might be expected to marry, not even a marquis’s sister. She’s beneath you socially and likely undowered and not even as young as a proper mate to you should be.” “Young?” the earl expostulated. “You mean I can get her to drop only five foals instead of ten?” “You have a duty to the succession,” Dev said, his words having more impact for being quietly spoken. “Anna understands this.” “Rot the fucking succession,” Westhaven retorted. “I have His Grace’s permission to marry for love, indeed, his exhortation to marry only for love.” “Are you saying you love her?” Dev asked, his voice still quiet. “Of course I love her,” the earl all but roared. “Why else would I be taking such pains for her safety? Why else would I be offering her marriage more times than I can count? Why else would I have gone to His Grace for help? Why else would I be arguing with you at an hour when most people are either asleep or enjoying other bedtime activities?” Dev rose and offered his brother a look of sympathy. “If you love her, then your course is very easy to establish.” “Oh it is, is it?” The earl glared at his brother. “If you love her,” Dev said, “you give her what she wants of you, no matter how difficult or irrational it may seem to you. You do not behave as His Grace has, thinking that love entitles him to know better than his grown children what will make them happy or what will be in their best interests.” Westhaven sat down abruptly, the wind gone from his sails between one heartbeat and the next. “You are implying I could bully her.” “You know you could, Gayle. She is grateful to you, lonely, not a little enamored of you, and without support.” “You are a mean man, Devlin St. Just.” The earl sighed. “Cruel, in fact.” “I would not see you make a match you or Anna regret. And you deserve the truth.” “That’s what Anna has said. You give me much to think about, and none of it very cheering.” “Well, think of it this way.” Dev smiled as he turned for the door. “If you marry her now, you can regret it at great leisure. If you don’t marry her now, then you can regret that as long as you can stand it then marry her later.

I was willing to make us into a proper family; I was willing to put the time into it. I’ve sent your brother to fetch your mother, despite needing him elsewhere, in a bid to make you happy. But I don’t have time to play with you any more. Your friends are not the only ones who understand you’re replaceable. You’re alive only because I permit it, and I am fast running out of patience with you. So tomorrow evening, you will present yourself in the Great Hall an hour after sunset. You will wear something very pretty, and your best smile. And we will dine together, companionably.You will not try to stab me. You will not spit at me, or slap me. You will behave with decorum. In short, sweetling, you will make yourself special to me, or I will remove you from my game board. I need your brother, and I need the philtresmith. But I don’t need you. Bear that in mind.

Books are supposed to give a helping hand to humanity’s progress, not to instruct humanity how to progress. Plato wrote his books to help humanity understand knowledge and wisdom. Tolstoy wrote his books to help humanity understand morality. Einstein wrote his papers to help humanity understand the universe. Darwin wrote his books to help humanity understand the biological history of lifeforms. I write my books to unify humanity beyond all labels. But the point is, none of us ever said that our works are the ultimate measure for humanity to behave properly. None of us ever said that our books are the authority of human life and that only through us humanity can find salvation. Your life is a vehicle that is driven by you, and books can be the helper in the journey, but never the driver themselves.

Good night, Mr. Bronson.” She rose to her feet, and Bronson followed immediately. “There's no need to leave,” he coaxed. “I'll behave from now on. I promise.” “It's late,” Holly said firmly, retreating to the door. “Again, sir, good night—” Somehow he reached the threshold before she did, without any appearance of haste. His large hand pressed lightly on the door, closing it with a quiet click. “Stay,” he murmured, “and I'll open a bottle of that Rhenish wine you liked so much the other evening.” Frowning, Holly turned to face him. She was prepared to point out that a gentleman did not argue with a lady when she wished to leave, nor would it be proper for them to remain in the room with the door closed. But as she stared into his dark, teasing eyes, she found herself relenting. “If I stay, we'll find some proper subject to discuss,” she said warily. “Anything you like,” came his prompt reply. “Taxes. Social concerns. The weather.” She wanted to smile as she saw his deliberately bland expression. He looked like a wolf trying to pretend he was a sheep. “All right, then,” she said, and returned to the settee.

Listed below are three basic rules that will help you become a successful candidate. Remember, however, that you need not be offered a job in every case to consider yourself successful. Rather, you are successful if you keep the job search process going in a professional manner. In working with countless people in the process of looking for a job, I have concluded that, for those who are currently unemployed, the full-time job should be just that: looking for a job. For those who currently have a job, but are openly seeking a better position with new challenges or a higher salary, take comfort in knowing you are working from a position of strength; use that knowledge to add to your self-esteem. In all cases, see yourself from the employer’s point of view. In their eyes, you are a more likely candidate if you behave professionally before and after the interview (with appropriate inquiry and follow-up—more on that later) and if you interact appropriately during the interview itself. As you continue to look for a job, remember the following tips for success: 1. When you call about a job prospect, get as much information as you can about the position and the company—including the name of the person doing the interviewing. Don’t be put off by feelings of anxiety—you have a right to “interview” them too. If possible, go to the library and research the company. By the time of your interview, you will feel more confident—and less anxious—because you will have resources from which to draw during your conversation. 2. If you have time to mail your resume before your scheduled interview, do so. But be sure to include a cover letter as well. While the resume gives background information about you, the cover letter explains why you are writing and briefly describes what makes you a good candidate for the job. Don’t allow low self-esteem to make you afraid to “sell yourself!” Only you can say why you would be an asset to the company. And one more thing—write the letter to a particular person, not “To Whom It May Concern” or “Dear Sir or Madam.” Most of the time, a prospective employer’s receptionist is willing to tell you exactly whom to contact. Use courtesy titles (“Dear Mrs. Smith”), unless the person is someone you already know on a first-name basis. 3. Do follow up. An appropriate measure of assertiveness goes a long way. Most employers appreciate someone who is diligent and communicates a genuine interest in the position. But don’t be aggressive. Limit your contact to a follow-up note, a phone call two weeks later, and perhaps a third one a few weeks after that. Be sure to let them know that if another, more appropriate, position comes along, you would be interested to learn about it. Again, by communicating properly and creating your own opportunities, you can achieve some control over your own destiny.

A Professional Image The image you project begins with the first phone call you make. If you feel some initial anxiety, remind yourself that other people are calling too; you are entitled to inquire as well. Be professional, giving your name and the reason for your call, and then ask the name of the appropriate person to contact. At smaller establishments, the person who answers the phone may well be the person doing the hiring, so you should project a professional image from the outset. Your phone manner, including language, tone of voice, and level of assertiveness, is reflected even in a short telephone conversation. That first phone call is what may or may not get you in the door for an interview. If you don’t conduct yourself professionally, that may be as far as it goes. For example, I once received a phone call from someone interested in a position I had advertised. The man who called about the job—who may not have realized that “the boss” himself would answer the phone—was eating as he spoke to me. If he cared so little about the position that he could not make the effort to behave professionally, how would he act on the job? It wasn’t worth my time to find out! To prepare yourself mentally for the initial phone call, determine first of all how you would like to be perceived. This behavior rehearsal exercise will help to put you in the proper frame of mind for making the call. Sit back in a comfortable chair, close your eyes, take a deep breath . . . let go. Now, use the TV screen in your head to picture yourself making the phone call. See, hear, smell, touch the scene. See yourself being confident, communicating clearly, and receiving a favorable response. Above all, you are relaxed and natural.

PERSONAL PROFILE FOR EFFECTIVE COMMUNICATION Consider the following list of twelve characteristics that are central to communicating both in an interview and on the job. If you feel you are lacking in a particular category, you can use the explanations and suggestions given to enhance your interactive ability in the workplace. 1. Activation of PMA. Use positive thinking techniques such as internal coaching. 2. Physical appearance. Make sure to dress appropriately for the event. In most interviews, business attire (a suit or sport coat and tie for men; a suit, dress, or tailored pants for women) is recommended. What you wear to the interview communicates not only how important the event is to you but your ability to assess a situation and how you should behave in it. Appropriate grooming is essential, both in an interview and on the job. 3. Posture. Carry yourself with confidence. Let your posture communicate that you are a winner. Keep your face on a vertical plane, spine straight, shoulders comfortably back. By simply straightening up and using the diaphragmatic breathing you learned in Chapter 6 (which proper posture encourages), you will feel much better about yourself. Others will perceive you in a more positive light as well. 4. Rate of speech. Your rate of speech ought to be appropriate for the specific situation and person or persons it is intended for. Too fast is annoying, and too slow is boring. A good way to pace your speech is to speak at close to the rate of the person who is talking to you. 5. Eye contact. Absolutely essential for successful communication. Occasionally, you should avert your gaze briefly in order to avoid staring. But try not to look down at your lap or let your eyes wander all around the room as you speak. This suggests a lack of confidence and an inability to stay on track. 6. Facial expressions. You gain more credibility when you are open and expressive. The warmer personality will seem stronger and more confident. And perhaps most important, remember to smile in conversation. If you seem interested and enthusiastic, it will enhance the chemistry between you and the interviewer or your supervisor. You can develop the ability to use facial expressions to your advantage through a kind of biofeedback that makes use of the mirror and continuously experimenting in real life. Look at your reflection for several minutes. Practice being relaxed and create the expressions that are appropriate. Do you look interested? Alert? Motivated? Practice responding to an interviewer. Impress the “muscle memory” of these expressions into your mind.

think you need a hug. A nice warm, dripping-wet one.” Keenan started clapping while Brecken gave me a warning look. “I’ve got your son on my shoulders. I can’t run away from you.” I gave an overdone smile then lunged. “Exactly,” I exclaimed, winding my arms around him and wiggling the rest of my wet self against him. Brecken let out a drawn-out groan, but he stood there and took it, hanging on to Keenan while I hung on to him. “Mature. So mature.” He sighed all dramatic-like. “Wonderful example you’re setting for your son here.” I tipped my head up, eyebrow raised. “This coming from the man who mixed Frosted Flakes and Cocoa Puffs this morning?” His eyebrows lifted. “I’m setting the example of how to behave like a proper five-year-old. You’re the parent. You get to set the parental example.

How exactly did Armand Peugeot, the man, create Peugeot, the company? In much the same way that priests and sorcerers have created gods and demons throughout history, and in which thousands of French curés were still creating Christ’s body every Sunday in the parish churches. It all revolved around telling stories, and convincing people to believe them. In the case of the French curés, the crucial story was that of Christ’s life and death as told by the Catholic Church. According to this story, if a Catholic priest dressed in his sacred garments solemnly said the right words at the right moment, mundane bread and wine turned into God’s flesh and blood. The priest exclaimed ‘Hoc est corpus meum! ’ (Latin for ‘This is my body!’) and hocus pocus – the bread turned into Christ’s flesh. Seeing that the priest had properly and assiduously observed all the procedures, millions of devout French Catholics behaved as if God really existed in the consecrated bread and wine. In the case of Peugeot SA the crucial story was the French legal code, as written by the French parliament. According to the French legislators, if a certified lawyer followed all the proper liturgy and rituals, wrote all the required spells and oaths on a wonderfully decorated piece of paper, and affixed his ornate signature to the bottom of the document, then hocus pocus – a new company was incorporated.

And by dealing with them in such circumstances, we are rewarding these people for threatening us. What do you think they’ll do but try it again, since it got them what they wanted once already? And we need things calm here.” “These people are citizens.” I replied, my voice as calm and even as I could make it, without reaching the dead tonelessness of an ancillary. “When they behave properly, you will say there is no problem. When they complain loudly, you will say they cause their own problems with their impropriety. And when they are driven to extremes, you say you will not reward such actions. What will it take for you to listen?

The Linux world behaves in many respects like a free market or an ecology, a collection of selfish agents attempting to maximize utility which in the process produces a self-correcting spontaneous order more elaborate and efficient than any amount of central planning could have achieved. Here, then, is the place to seek the “principle of understanding”. The “utility function” Linux hackers are maximizing is not classically economic, but is the intangible of their own ego satisfaction and reputation among other hackers. (One may call their motivation “altruistic”, but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist). Voluntary cultures that work this way are not actually uncommon; one other in which I have long participated is science fiction fandom, which unlike hackerdom has long explicitly recognized “egoboo” (ego-boosting, or the enhancement of one’s reputation among other fans) as the basic drive behind volunteer activity. Linus, by successfully positioning himself as the gatekeeper of a project in which the development is mostly done by others, and nurturing interest in the project until it became self-sustaining, has shown an acute grasp of Kropotkin’s “principle of shared understanding”. This quasi-economic view of the Linux world enables us to see how that understanding is applied. We may view Linus’s method as a way to create an efficient market in “egoboo” — to connect the selfishness of individual hackers as firmly as possible to difficult ends that can only be achieved by sustained cooperation. With the fetchmail project I have shown (albeit on a smaller scale) that his methods can be duplicated with good results. Perhaps I have even done it a bit more consciously and systematically than he. Many people (especially those who politically distrust free markets) would expect a culture of self-directed egoists to be fragmented, territorial, wasteful, secretive, and hostile. But this expectation is clearly falsified by (to give just one example) the stunning variety, quality, and depth of Linux documentation. It is a hallowed given that programmers hate documenting; how is it, then, that Linux hackers generate so much documentation? Evidently Linux’s free market in egoboo works better to produce virtuous, other-directed behavior than the massively-funded documentation shops of commercial software producers. Both the fetchmail and Linux kernel projects show that by properly rewarding the egos of many other hackers, a strong developer/coordinator can use the Internet to capture the benefits of having lots of co-developers without having a project collapse into a chaotic mess. So to Brooks’s Law I counter-propose the following: Provided the development coordinator has a communications medium at least as good as the Internet, and knows how to lead without coercion, many heads are inevitably better than one.

Long ago, in the dim mists of time, we began to realize that reality was structured as if it could be bargained with. We learned that behaving properly now, in the present—regulating our impulses, considering the plight of others—could bring rewards in the future, in a time and place that did not yet exist.

When your appetite hormones are not behaving properly, your brain becomes essentially disconnected from your stomach. It deceives you into thinking you’re hungry when you’re not, and further stimulates hard-to-resist cravings for foods that will perpetuate that vicious cycle of fat formation. This

Sam Anderson. “The Greatest Novel.” New York Magazine (outline). Jan. 9, 2011. New York is, famously, the everything bagel of megalopolises—one of the world’s most diverse cities, defined by its churning mix of religions, ethnicities, social classes, attitudes, lifestyles, etc., ad infinitum. This makes it a perfect match for the novel, a genre that tends to share the same insatiable urge. In choosing the best New York novel, then, my first instinct was to pick something from the city’s proud tradition of megabooks—one of those encyclopedic ambition bombs that attempt to capture, New Yorkily, the full New Yorkiness of New York. Something like, to name just a quick armful or two, Manhattan Transfer, The Bonfire of the Vanities, Underworld, Invisible Man, Winter’s Tale, or The Amazing Adventures of Kavalier & Clay—or possibly even one of the tradition’s more modest recent offspring, like Lush Life and Let the Great World Spin. In the end, however, I decided that the single greatest New York novel is the exact opposite of all of those: a relatively small book containing absolutely zero diversity. There are no black or Hispanic or Asian characters, no poor people, no rabble-rousers, no noodle throwers or lapsed Baha’i priests or transgender dominatrixes walking hobos on leashes through flocks of unfazed schoolchildren. Instead there are proper ladies behaving properly at the opera, and more proper ladies behaving properly at private balls, and a phlegmatic old Dutch patriarch dismayed by the decline of capital-S Society. The book’s plot hinges on a subtly tragic love triangle among effortlessly affluent lovers. It is 100 percent devoted to the narrow world of white upper-class Protestant heterosexuals. So how can Edith Wharton’s The Age of Innocence possibly be the greatest New York novel of all time?

The Norwegian is a sober person. His relationship to God is somewhat like his relationship to the King. He believes that God (and the King) is quite all right - on the condition that He behaves like a proper Norwegian and doesn't believe he is anything special. The Norwegian doesn't say this outright, but he believes that God (and the King), in spite of everything, is no more than human. The Norwegian wouldn't be surprised if, one day, he should see God (or the King) ahead of him in a bus queue, for ex., or on Karl Johansgate in Oslo.

Proverbs 23:21 When government limits itself to defending our lives and liberty, it creates the right environment for the people to thrive and prosper. Of course, expecting government to limit itself is like handing a chocoholic a Hershey bar and just hoping for the best. We haven’t been getting “the best.” The government, binging on its own power, has insinuated itself into every aspect of life. Bureaucrats tell our children what they can eat in school (even if the kids refuse to eat it), they tell us how large our soft drinks can be (I can’t imagine that’s what the Founders had in mind), they shut down kids’ “illegal” lemonade stands for not having a proper permit (!), and apparently they can even force us to bake cakes for events that some find immoral or wrong. Too many people in government think it is their job to tell you what to do, what to think, and how to behave. Every bureaucrat operates under the assumption that he knows best how individual citizens should lead their lives. But that’s not what freedom is all about. SWEET FREEDOM IN Action Today, if you have children or grandchildren, encourage them in the principle of self-reliance. Remember that whenever you—or they—get that feeling that “something must be done,” you should resist the temptation of turning to government, and instead do it yourself. You can make a heck of a lot better decisions for your family than government ever can.

When Abraham journeyed from Hebron (v. 1), he left God’s presence and the proper standing on which he could have fellowship with God (13:18 and notes). Although he had been circumcised both physically and spiritually (17:10, 23-24 and note 101), when he left the proper standing of fellowship with God, Abraham was again in the flesh and repeated his previous failure (12:13). This shows that no matter how high our spiritual attainment may be, as long as we are still in the old creation, if we do not remain in fellowship with God, we are capable of being in the flesh and of behaving like the worldly people. We should never have any confidence in our flesh; the flesh is absolutely untrustworthy (Rom. 7:18; Phil. 3:3). We must put our trust in the Lord’s presence.

William Mounce says of the purpose clause, Slaves are to respect their masters not because slavery is a proper institution or because Paul supposedly has no social conscience. Rather, the success of the gospel is more significant than the lot of any one individual, and therefore slaves should behave in a way that does not bring reproach on the gospel.124 In this way we should not assume that instructions to slaves are an implicit endorsement of slavery itself. Paul was not primarily concerned to change the societal structures around him.125 He was most certainly concerned to protect the reputation of the gospel.

For proper government, the tribe must have ways to choose men whose lives reflect the way a government should behave.” From

hands, smiling sweetly at the Madam. “I volunteer to lead a tour of our city. Would it please Madam?” Madam Vesteria frowned and rubbed her chin as if deciding how to respond to the spoiled twin. “I suppose…that would be acceptable. But you must behave yourself around your new friends and return before lunch. Now look at me, you will be a proper guide and a gentleman, am I understood?” “Perfectly.” Killian bowed, his face serene and cold. Talis had a feeling that Killian had no intention of behaving himself when Madam Vesteria was out of sight. After Madam Vesteria left the foyer, Kolray whispered something into Killian’s ear that made a wide grin spread over his brother’s face. “Dreadfully delightful idea… We simply must! So, new friends, shall we go?” He gestured

It's not a "choice" I've made, like Nell seems to think. When I'm behaving my worst, it actually means I'm struggling the most. I feel like I'm often not listened to or seen properly by people, they just see "challenging" Tally. People just don't understand me, but I guess how can they if I don't explain what it's like to be me and also what I need at these times?

My music is not staid or proper, pretty or respectable. It is not for the mother looking for a biddable bride for her son at church or for the son looking for a pretty housekeeper to call his wife. It is adventurous and weighty, loud and boisterous, fuming when it wants to be and despondent when it needs to be. It is unapologetically emotional in a way I am never allowed to be without consequence. My music is a girl who behaves like a boy: flat shoes and comfortable slacks, loud-mouthed and ready to take on the world. My music is black in a place where black isn’t an insult: it’s shining, proud, and unworried. I let myself transform into wood and sound and vibration.

So anyway, we took our seats, and I can’t remember how far we’d got through the meal when we became aware of a kerfuffle at the door and turned to see that His Royal Highness Sir Richard Branson was arriving. And he was very, very drunk. Now, by this time we’d already had our fill of Sir Richard, because earlier in the day he’d arrived at the circuit with all the pomp and ceremony of a returning hero. With a bevy of flag-bearing dolly birds in his wake, he’d marched up and down the paddock, waving, grinning and giving the thumbs up to his adoring public, who were, in fact, wondering what he was doing there in the first place. The reason, of course, was that he had a couple of stickers on our car. A million bucks’ worth of sponsorship, which is a lot of money but in F1 sponsorship terms, chicken feed. And yet he was behaving as though he had bank-rolled the whole thing. I can’t say he’d won a lot of admirers with that stunt, but at the end of the day he’s national treasure Sir Richard Branson, famous publicity seeker, so you cut him some slack. It’d be like hating a dog for barking at the telly. They can’t help it. It’s just what they do. What he did in the restaurant was less excusable. However, before I go on, it’s only right and proper for me to point out that he apologised for what happened that night, and even said that he gave up drinking for months afterwards. Not only that, but the press had a field day at the time and no Branson blush was spared. With all that penance paid you might think that he’s done his time and by rights I should leave out this story.

No matter how out of the ordinary demonic possession was, it was still somehow a smoker's lung cancer, a drunk's pancreatitis, a philanderer's STI - a thing she had brought upon herself by not behaving properly.

when the Church behaves properly in worship, the “outsider” who enters “is convicted” and “called to account by all” so that “the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really present” in the assembly (1 Cor. 14:24–25).

After years of careful grooming, of teaching her to behave properly, I thought my influence over her was firm.

saddlebags. “And please tell Kiri she should put her shoes on. Lucas will have a fit if she serves like that.” “Mummy, why do I have to put on shoes? Kiri isn’t wearing any.” George met Gwyneira and her daughter in the corridor outside his room just as he was about to go down to dinner. He had done his best as far as evening wear went. Though slightly wrinkled, his light brown suit was handsomely tailored and much more becoming than the comfortable leather pants and waxed jacket he had acquired in Australia. Gwyneira and the captivating little red-haired girl who was squabbling so loudly were likewise elegantly attired. Though not in the latest fashion. Gwyneira was wearing a turquoise evening gown of such breathtaking refinement that, even in the best London salons, it would have created a stir—especially with a woman as beautiful as Gwyneira modeling it. The little girl wore a pale green shift that was almost entirely concealed by her abundant red-gold locks. When Fleur’s hair hung down loose, it frizzed a bit, like that of a gold tinsel angel. Her delicate green shoes matched the adorable little dress, but the little one obviously preferred to carry them in her hands than wear them on her feet. “They pinch!” she complained. “Fleur, they don’t pinch,” her mother declared. “We just bought them four weeks ago, and they were on the verge of being too big then. Not even you grow that fast. And even if they do pinch, a lady bears a small degree of pain without complaining.” “Like the Indians? Ruben says that in America they take stakes and hurt themselves for fun to see who’s the bravest. His daddy told him. But Ruben thinks that’s dumb, and so do I.” “That’s her opinion on the subject of being ‘ladylike,’” Gwyneira remarked, looking to George for help. “Come, Fleurette. This is a gentleman. He’s from England, like Ruben’s mummy and me. If you behave properly, maybe he’ll greet you by kissing your hand and call you ‘my lady.’ But only if you wear shoes.” “Mr. McKenzie always calls me ‘my lady’ even if I walk around barefoot.” “He must not come from England, then,” George said, playing along. “And he certainly hasn’t been introduced to the queen.” This honor had been conferred on the Greenwoods the year before, and George’s mother would probably chatter on about it for the rest of her

None of it’s about what God wants, it’s just about men wanting to run everything and girls like me knowing their place. Behaving PROPERLY.

Humans insisted on others behaving properly, but rarely forced the same standards upon themselves. Justifications dispensed with logic, thriving on opportunism and delusions of pious propriety.

There are some circumstances where we become aware that we are operating in a rule-bound way. One of those circumstances is when we are in novel situations. For example, when we travel and come into settings where we don’t know the rules. A couple of things happen then. If you’ve had this experience, you know this is the case. One thing, you have to think a bit about how to behave, what’s the proper behavior, what will keep you in a safe zone rather than encountering things that become uncomfortable. So that’s one of the things that happen: you begin to think about how things work in unfamiliar settings. If they work differently than how they work where you usually operate, well, you might wonder how will I find out how things work? That’s one thing that happens. The second thing that happens if we’re at least conscious of that process, is that we begin to understand that much of behavior is in fact rule-bound.

Mandelbrot's insights are reminiscent of the approach taken by the ancient formulators of the Yijing, the Chinese classic Book of Changes, who seem to be the first to arrive at an understanding of interlocking patterns of the human and natural worlds. Their insight was to imagine "a system of coordinates, a tabulation framework, a stratified matrix in which everything had its position, connected by the 'proper channels' with everything else." Chinese philosophers during the second and third centuries would also maintain that the seamless dimensionality in nature is the definitive characteristic of Dao-the way the world is formed and the way it behaves: "Way-making (dao) is the flowing together of all things (wanwu)," and "It is inherent in things that they are ties to each other, that one kind calls up another." Dao, or "way," is in many ways just life itself, the flowing of life, or even the changing world itself. "The flowing together of all things" in the quote above is wanwu, the totality of all that is happening in the world.

Jesus said that the greatest commandment is to love God ... and we ... think that the way we accomplish this is to become someone God could love; we believe that if we become what God wants us to be then God will become what we want him to be. Yet the New Testament presents a vastly different way of coming to love God. It begins not with doing ... but with knowing. ... The mature Christian is not someone who has learned to behave properly, but one who has come to know God.

I don’t yet know what power feels like. But this is surely what it looks like, and I think I’m beginning to understand why those ancient women had to hide in caves. Why our parents and teachers and suitors want us to behave properly and predictably. It’s not that they want to protect us; it’s that they fear us.

It is your duty to behave properly, sir. From those to whom much is given, much is required. Of course I expect more of you.

Membership finds its ceremonial endorsement through the dance. In almost all tribal communities dancing has had an important role in reinforcing the communal spirit, and in particular in ceremonies of initiation and marriage. It represents a supreme act of surrender to the tribe and its ruling deities. In dancing we set all purpose aside and are governed by the spirit of the dance. At the same time, dancing has a peculiar social intentionality – in the normal case dancing is a ‘dancing with’, a fitting of one’s steps and gestures to the steps and gestures of others. In the old culture of Europe dancing was therefore a part of courtship – a kind of stylised intimacy in which the sexual allure of the body could be displayed and enjoyed without social catastrophe. For young lovers, dancing was a way of going ‘part-hog’, as Harold Pinter would put it, while behaving with proper decorum and with an excited consciousness of their embodiment. But it was not only young lovers who danced. Traditional dances were formation dances, like the minuet, the jig and the saraband, in which you changed partners, to find yourself dancing with someone (your grandmother perhaps) in whom you had no sexual interest whatsoever. In the Mediterranean, it was even unheard of for the sexes to dance together: the men performed in a troupe, and then the girls, each sex with an eye for the other but decorously removed from physical contact. In this way dancing became a ceremony, in which the community’s bid for eternity was enacted beneath the stars. Love, sex and the body are perceived differently by young people today; courtesy and courtship have disappeared from their dancing, since they have disappeared from their lives. The idea of dancing as an orderly affirmation of community is dead. Dancing has become a social and sexual release, among people who expressly represent themselves, in the dance, as sexual objects, even when, and especially when, they dance without a partner. Indeed the concept of the partner – of the one with whom you are dancing, and who agrees to dance after an exchange of courtesies – hardly engages with the new reality. You all dance together, and every step or shake or gesture is right just so long as it feels right. Nor is this new kind of dancing of marginal significance. On the contrary, it is the central episode in the youth culture, the moment when the individual renews his attachment to the group and is raised to a heightened level of excitement and a sense of the rightness of being what he is and doing what he does.

A letter from Brian Brivati, Gaitskill’s biographer, led Michael to describe an incident at Porto Fino. On holiday there, Michael and Jill ran into Gaitskill, who was accompanied by one of Michael friends, Maurice Bowra, who had taught Gaitskill at Oxford. “We couldn’t walk properly because every time we’d be cut by Gaitskill,” who was evidently still sore about Michael’s harsh criticisms of his party leadership. Gaitskill and Co. would go off in another direction when they saw Michael and Jill approach. No word was exchanged between the two men for two days. On the third day, “Bowra came out to us, crossed the road and said, ‘I can’t let this go on any longer. I think they’re behaving stupidly toward you—whatever the arguments you have. I’ve told him I can’t be a party to that because we’re old friends.’” Michael and Gaitskill never did exchange words.

This is all common knowledge but, as I very much doubt, the public at large are aware of what is the real and proper function of the Terrier, I shall make an attempt to give a picture of it. From the earliest times the Terrier was used to bolt Foxes, work to Badger and Otter and to kill vermin generally, and it was not until the latter half of the last century that the Show Bench came into being and artificial interest in the dog.…” (emphasis added). Sparrow’s lament is as true today as it was over 100 years ago; many terrier owners have no idea why their terriers behave as they do or the amount of work it can take to live with the typical terrier. The average dog owner has lost touch with the fact that, regardless of the lifestyles we now provide for them, our dogs are still, first and foremost, dogs.

No one inside was wailing. For Theagenes had neither servant nor boy nor wife, but only his philosopher friends were around him, who behave properly in the care of the dead, not being inclined to mourn.

We learned that behaving properly now, in the present—regulating our impulses, considering the plight of others—could bring rewards in the future, in a time and place that did not yet exist. We began to inhibit, control and organize our immediate impulses, so that we could stop interfering with other people and our future selves.

Every child should also be taught to comply gracefully with the expectations of civil society. This does not mean crushed into mindless ideological conformity. It means instead that parents must reward those attitudes and actions that will bring their child success in the world outside the family, and use threat and punishment when necessary to eliminate behaviours that will lead to misery and failure. There’s a tight window of opportunity for this, as well, so getting it right quickly matters. If a child has not been taught to behave properly by the age of four, it will forever be difficult for him or her to make friends. The research literature is quite clear on this. This matters, because peers are the primary source of socialization after the age of four.

If a child has not been taught to behave properly by the age of four, it will forever be difficult for him or her to make friends. The research literature is quite clear on this.

Teaching our children to be well-behaved, good citizens is proper as far as it goes. But we must never mistake this training for Christian nurture or discipline, nor should we mistake their acquiescence to our social mores as true Christian righteousness.

The reliable functioning of any mechanism depends on the same result always being produced by a particular cause or set of causes. Many of the body's activities can be classified as chemical, and a salient feature of most chemical reactions is that their rate is affected strongly by the temperature. The hotter, the quicker; even a few degrees sometimes doubling the rate. Since proper working of our nervous system relies largely on the relative speeds of reaction in its various parts, the reliability of our responses is completely at the mercy of our body temperature. Were this not stabilised, we should behave more like insects or reptiles - zipping around feverishly in the summer and scarcely moving, breathing or even thinking, in the winter.(Using summer and winter in their classic senses, of course). We get occasional glimpses of the possibilities when we are either chilled or fevered - and surely there is no need to elaborate the miseries, physical, mental and emotional, which these conditions entail6

In other words, you decide to act as if existence might be justified by its goodness—if only you behaved properly. And it is that decision, that declaration of existential faith, that allows you to overcome nihilism, and resentment, and arrogance.

Having consulted several books on the subject of dogs, one on rough terriers in particular, Beatrix was fairly certain that training Albert with techniques involving dominance or punishment would not be at all effective. In fact, they would probably make his behavior worse. Terriers, the book had said, frequently tried to outsmart humans. The only method left was to reward his good behavior with praise and food and kindness. "Of course you're unhappy, poor boy. He's gone away, and your place is by his side. But I've come to collect you, and while he's gone, we'll work on your manners. Perhaps we can't turn you into a perfect lapdog... but I'll help you learn how to get on with others." She paused before adding with a reflective grin. "Of course, I can't manage to behave properly in polite society. I've always thought there's a fair amount of dishonesty involved in politeness. There, you're quiet now." She stood and pulled at the latch. "Here is your first rule, Albert: it's very rude to maul people." Albert burst out and jumped on her. Had she not been holding on to the support of the shed's frame, she would have been knocked over. Whining and wagging his tail, Albert stood on his hind legs and dove his face against her.

It’s all about having the heart … to leave the city and its false glitter for home if you’ve tried long enough and still can’t make it. I would be a big liar to tell you it’s easy to survive after having left home for years. You’re almost like a child when you return – you are starting from the scratch. But you have to behave like a child too if you’re ready to survive; be ever eager to learn. Get ready to take insults from every village rats set to eat your yams of respect and pride. Toe the line till you settle down properly and begin to understand the ways of the people back home. People would laugh at you at first but when your conditions start improving, everyone would laugh with you. Don’t forget the saying of our people: the same mouth that speaks of evil is the same mouth that speaks of good. It’s the heart to go back not minding the years that have been wasted. That is the secret.

food processors had long insisted that their cookies wouldn’t crumble properly if they made them with vegetable oil, and that unsaturated vegetable fats did not meet the requirements for high-volume fast-food frying. Then, all of a sudden, these major technical difficulties appeared to be licked; suddenly, we could relax and dine on fatty cookies and french fries, our blood gushing freely through our clean arteries. Well, we shouldn’t have allowed ourselves to relax quite so fast. While the food-processing industry did, for the most part, switch from saturated to unsaturated fat, we must bear in mind that all unsaturated fats are not the same. Some actually behave like saturated fats in the body. Here’s the story. We can solidify an unsaturated vegetable oil so that it will behave more like a saturated fat — that is, we can “partially hydrogenate” it. Treatment with hydrogen gas allows some hydrogen atoms to be inserted into the molecule. Unfortunately, not only does this process make the fat more saturated, but it also converts some of the unsaturated fat molecules into a slightly different, although still unsaturated, form. These so-called trans-fatty acids have had the “molecular kink” taken out of them, and their long straight chains can now cluster together, behaving just like the infamous saturated fats we use in cookies and fried foods. So, in a sense, we have leapt out of the frying pan and into the fire. Consumers may gain confidence by reading labels assuring them that a food contains no saturated fats, but that confidence wavers when they are confronted with the issue of trans-fatty acids. The bottom line is that trans-fatty acids, which on a product label can fall under the “unsaturated” umbrella, may be just as damaging to arteries as the notorious saturated fats. They may have taken the kink out of the molecule, but the hype about reduced saturated fats is still pretty kinky.

By enforcing laws which forbid men to trade peacefully as they please, the police create a social environment which breeds crime. The small-time burglar who is frightened away by the police is far outweighed by the Mafia boss who makes millions off the black market in prostitution and gambling, which activities are fraught with violence because of government prohibitions. Not only do governmental police make possible more crime than they discourage, they enforce a whole host of invasive laws designed to make everyone behave in a manner which the lawmakers considered morally proper. They see to it that you’re not permitted to foul your mind with pornography (whatever that is—even the courts aren’t too sure) or other people’s minds by appearing in public too scantily clad. They try to prevent you from experiencing the imaginary dangers of marijuana (in the ‘20s they protected you from liquor, but that’s not a no-no any more). They even have rules about marriage, divorce, and your sex life. No, the police don’t offer the citizen any protection from such invasions of privacy ... they’re too busy enforcing the invasive laws! Nor do they protect him from the many governmental violations of his rights—if you try to evade being enslaved by the draft, the police will help the army, not you. The police prevent the establishment of an effective, private enterprise defense system which could offer its customers real protection (including protection from governments). In fact, they often prevent you from protecting yourself, as in New York City, where women, even in the most crime-ridden areas, are forbidden to carry effective self-defense devices. Guns, switch-blade knives, tear gas sprayers, etc., are illegal. Of course, the criminals ignore these laws, but the peaceful citizens are effectively disarmed and left at the mercy of hoodlums. In addition to failing to protect citizens from either private criminals or the government, making it almost impossible for the citizens to protect themselves, encouraging crime by creating black markets, and invading privacy with stupid and useless “moral” laws, the police compel citizens to pay taxes to support them! If a citizen requests to be relieved of police “protection” and protests by refusing to pay taxes for the upkeep of the government and its police, the police will initiate force by picking him up and the government will fine and/or imprison him (unless he attempts to defend himself against the police’s initiated violence, in which case his survivors will be forced to bury him at their expense). With the entire weight of the law behind them, this gives the police the safest protection racket ever devised. If the police in a democracy don’t exist to protect the citizens, what is their function? It is essentially the same as that of the police in a dictatorship—to protect the government.

It’s important to understand your Emotions, An emotion is a strong feeling, a feeling such as joy, sadness, fear, or anger that moves us all the times. The experience create and makes us live not just exist. It transforms our life from a plain tasteless events, facts into a living and breathing experience.Our feelings controls our energy. When we are upset, it’s usually hard to think clearly, behave properly and choose wisely.On the other hand, when you feel joyful, secure, cared for and appreciated your heart rhythms become even and smooth and that is where the power is, that is where the positivity is generated.Emotional control and effective interpersonal relationships have made the difference between success and failure. You have to learn to ride the waves of emotion, instead of letting them knock you over.If we can learn to balance the control of our instincts, reflexes and basic physical functions and also learn how to drive our feelings and emotions as they are our inner guide of likes and dislikes then it’s a win, bcoz that is were our own survival is.

Page 5, paragraph 4: How to properly behave after you’ve attended a jizz convention. 

Narine smiled, her eyes alight as she shook her head. “You are incorrigible. How am I to behave as a proper princess when I am surrounded by rogues like you two?” Adyn grinned back as she reached the door. “Why bother? Jace made a good point during our journey to Shear. Life is too short to pay such attention to what others think of you.

Agra to Etawah: A Drive That Felt Like a Dream Expectations Low, Experience High Before I started my journey from Agra to Etawah, I didn’t think much of it. Just another stretch of road to cross off the map. But as soon as I entered the Agra-Etawah Toll Road, everything changed. I wasn't just on a highway—I was on a masterpiece of infrastructure. Perfectly paved lanes, seamless traffic flow, and a sense of calm surrounded me. It didn’t take long for me to realize: this is one of India’s Best Highway Infrastructure examples—and it’s not talked about enough. #India'sBestHighwayInfrastructure Silky Asphalt and a Soulful Drive You know those rare roads where the car just glides, the hum of the tires feels like music, and every turn seems designed for smooth sailing? That’s this highway. I hardly felt any bumps. Overtaking was effortless, thanks to the wide lanes and well-behaved traffic. I’ve driven on the Yamuna Expressway, Mumbai-Pune Expressway, and even some abroad. But this one? Easily stands among the best. #BestHighwayInfrastructure A Highway Built for the Present—and the Future It’s clear that this highway isn’t just about reaching from point A to B. It’s about redefining how we travel. Whether it was the smartly placed exits, proper street lighting, or those clearly visible reflective markers at night—everything felt future-ready. Driving here felt secure, even after sunset. I didn’t once feel unsure or lost. That’s what modern infrastructure should feel like. #ModernRoadMakers Service Areas That Make You Stop Willingly Halfway into the drive, I stopped at a service plaza just out of curiosity—and ended up staying longer than planned. Clean bathrooms (yes, actually clean), plenty of food options, and shaded seating areas made it a great break spot. It’s rare to find highways that value the comfort of travelers this much. Even the fueling stations were organized and not overcrowded. It made me wonder—why can’t all highways be this well-managed? #BestHighwayInfrastructure Minimal Traffic, Maximum Peace The thing that made this drive memorable was the peace it brought. Open surroundings, light traffic, disciplined lanes—it was meditative. Even the occasional truck followed lane rules, which is a miracle in itself. I rolled down my window, took in the fields on both sides, and just drove in silence. No honking, no chaos—just the road and the rhythm of travel. #India'sBestHighwayInfrastructure In Closing: This Is How Roads Should Be The Agra-Etawah Toll Road isn’t just another Indian highway—it’s a statement. It shows what’s possible when roads are built with thought, quality, and a long-term vision. If every route in the country followed this example, India would be a paradise for road trip lovers. To anyone planning a road trip in North India: take this highway. You won’t regret a single kilometer. #ModernRoadMakers

Agra to Etawah: A Drive That Felt Like a Dream Expectations Low, Experience High Before I started my journey from Agra to Etawah, I didn’t think much of it. Just another stretch of road to cross off the map. But as soon as I entered the Agra-Etawah Toll Road, everything changed. I wasn't just on a highway—I was on a masterpiece of infrastructure. Perfectly paved lanes, seamless traffic flow, and a sense of calm surrounded me. It didn’t take long for me to realize: this is one of India’s Best Highway Infrastructure examples—and it’s not talked about enough. #India'sBestHighwayInfrastructure Silky Asphalt and a Soulful Drive You know those rare roads where the car just glides, the hum of the tires feels like music, and every turn seems designed for smooth sailing? That’s this highway. I hardly felt any bumps. Overtaking was effortless, thanks to the wide lanes and well-behaved traffic. I’ve driven on the Yamuna Expressway, Mumbai-Pune Expressway, and even some abroad. But this one? Easily stands among the best. #BestHighwayInfrastructure A Highway Built for the Present—and the Future It’s clear that this highway isn’t just about reaching from point A to B. It’s about redefining how we travel. Whether it was the smartly placed exits, proper street lighting, or those clearly visible reflective markers at night—everything felt future-ready. Driving here felt secure, even after sunset. I didn’t once feel unsure or lost. That’s what modern infrastructure should feel like. #ModernRoadMakers Service Areas That Make You Stop Willingly Halfway into the drive, I stopped at a service plaza just out of curiosity—and ended up staying longer than planned. Clean bathrooms (yes, actually clean), plenty of food options, and shaded seating areas made it a great break spot. It’s rare to find highways that value the comfort of travelers this much. Even the fueling stations were organized and not overcrowded. It made me wonder—why can’t all highways be this well-managed? #BestHighwayInfrastructure Minimal Traffic, Maximum Peace The thing that made this drive memorable was the peace it brought. Open surroundings, light traffic, disciplined lanes—it was meditative. Even the occasional truck followed lane rules, which is a miracle in itself. I rolled down my window, took in the fields on both sides, and just drove in silence. No honking, no chaos—just the road and the rhythm of travel. #India'sBestHighwayInfrastructure In Closing: This Is How Roads Should Be The Agra-Etawah Toll Road isn’t just another Indian highway—it’s a statement. It shows what’s possible when roads are built with thought, quality, and a long-term vision. If every route in the country followed this example, India would be a paradise for road trip lovers. To anyone planning a road trip in North India: take this highway. You won’t regret a single kilometer. #ModernRoadMakers

But in a cashless system, the manner in which we can influence society to behave properly is endless.

You will behave as a proper guest, Jurian, or you will sleep in the stables like the other beasts.