Better Than Cure Quotes

Nothing's a better cure for writer's block than to eat ice cream right out of the carton.

Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It would be better to live under robber barons than under omnipotent moral busybodies. The robber baron's cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience. They may be more likely to go to Heaven yet at the same time likelier to make a Hell of earth. This very kindness stings with intolerable insult. To be "cured" against one's will and cured of states which we may not regard as disease is to be put on a level of those who have not yet reached the age of reason or those who never will; to be classed with infants, imbeciles, and domestic animals.

Do you know what a poem is, Esther?' No, what?' I would say. A piece of dust.' Then, just as he was smiling and starting to look proud, I would say, 'So are the cadavers you cut up. So are the people you think you're curing. They're dust as dust as dust. I reckon a good poem lasts a whole lot longer than a hundred of those people put together.' And of course Buddy wouldn't have any answer to that, because what I said was true. People were made of nothing so much as dust, and I couldn't see that doctoring all that dust was a bit better than writing poems people would remember and repeat to themselves when they were unhappy or sick or couldn't sleep.

If there is pain, nurse it, and if there is a flame, don't snuff it out, don't be brutal with it. Withdrawal can be a terrible thing when it keeps us awake at night, and watching others forget us sooner than we'd want to be forgotten is no better. We rip out so much of ourselves to be cured of things faster than we should that we go bankrupt by the age of thirty and have less to offer each time we start with someone new. But to feel nothing so as not to feel anything - what a waste! (p. 225)

In your place, if there is pain, nurse it, and if there is a flame, don’t snuff it out, don’t be brutal with it. Withdrawal can be a terrible thing when it keeps us awake at night, and watching others forget us sooner than we’d want to be forgotten is no better. We rip out so much of ourselves to be cured of things faster than we should that we go bankrupt by the age of thirty and have less to offer each time we start with someone new. But to feel nothing so as not to feel anything — what a waste!

It is more necessary for the soul to be cured than the body; for it is better to die than to live badly.

I do not know a better cure for mental illness than a book.

Marriage isn't a love affair. It isn't even a honeymoon. It's a job. A long hard job, at which both partners have to work, harder than they've worked at anything in their lives before. If it's a good marriage, it changes, it evolves, but it does on getting better. I've seen it with my own mother and father. But a bad marriage can dissolve in a welter of resentment and acrimony. I've seen that, too, in my own miserable and disastrous attempt at making another person happy. And it's never one person's fault. It's the sum total of a thousand little irritations, disagreements, idiotic details that in a sound alliance would simply be disregarded, or forgotten in the healing act of making love. Divorce isn't a cure, it's a surgical operation, even if there are no children to consider.

Odd as I am sure it will appear to some, I can think of no better form of personal involvement in the cure of the environment than that of gardening. A person who is growing a garden, if he is growing it organically, is improving a piece of the world. He is producing something to eat, which makes him somewhat independent of the grocery business, but he is also enlarging, for himself, the meaning of food and the pleasure of eating.

The real writer is one who really writes. Talent is an invention like phlogiston after the fact of fire. Work is its own cure. You have to like it better than being loved.

There is no cure for me.” He presses a kiss to my forehead. “That’s why you have to become better than me. There’s only you.

She frowned at him. 'You are in love with solitude.' 'Is there a better cure for the world than solitude?

Vince couldn't stop talking, spilling thoughts that had obviously churned inside him for years. "We could've stopped the spread of the disease a lot better than we've been able to cure the disease... Thought the magical cure would save them in the end. But if we wait any longer we'll run out of people to save.

But sweat is the kindest creature of the three—far better than philosophy, as a cure for ill thoughts.

There's no better cure for the fear of taking after one's father, than not to know who he is.

No medicine is more valuable, none more efficacious, none better suited to the cure of all our temporal ills than a friend to whom we may turn for consolation in time of trouble, and with whom we may share our happiness in time of joy.

Prevention is better than cure,

no man who is resolved to make the most of himself can spare time for personal contention, still less can he afford to take the consequences, including the vitiation of his temper and the loss of self control, yield to larger things to which you show no more than equal rights, and yield to lesser ones though clearly your own, better give your path to a dog, than be bitten by him in contesting for the right, not even killing the dog, will cure the bite

The greatest scam is colonization. The greatest scam is us believing that you’re better than us, when you stole all that we were and sold it back, convincing us of our inferiority, spitting on our graves.

Sasha: Men don't understand a lot of things. Every young girl is going to be drawn more to a failure than to a successful man, because they're all attracted by the notion of active love... Do you understand? Active. Men are busy with their work, and therefore for them love is something right in the background. A conversation with the wife, a stroll with her in the garden, a nice time, a cry on her grave - that's all. But for us love is life. I love you, that means that I dream of how I'll cure you of your depression, of how I'll go with you to the ends of the earth... When you're up, so am I; when you're down, so am I. ... The more work there is, the better love is ...

To make it quite practical I have a very simple test. After I have explained the way of Christ to somebody I say “Now, are you ready to say that you are a Christian?” And they hesitate. And then I say, “What’s the matter? Why are you hesitating?” And so often people say, “I don’t feel like I’m good enough yet. I don’t think I’m ready to say I’m a Christian now.” And at once I know that I have been wasting my breath. They are still thinking in terms of themselves. They have to do it. It sounds very modest to say, “Well, I don’t think I’ good enough,” but it’s a very denial of the faith. The very essence of the Christian faith is to say that He is good enough and I am in Him. As long as you go on thinking about yourself like that and saying, “I’m not good enough; Oh, I’m not good enough,” you are denying God – you are denying the gospel – you are denying the very essence of the faith and you will never be happy. You think you’re better at times and then again you will find you are not as good at other times than you thought you were. You will be up and down forever. How can I put it plainly? It doesn’t matter if you have almost entered into the depths of hell. It does not matter if you are guilty of murder as well as every other vile sin. It does not matter from the standpoint of being justified before God at all. You are no more hopeless than the most moral and respectable person in the world.

There is nothing more annoying than having someone tell you that everything would be fine if you were just a better pray-er. Or if you just smiled more, or stopped drinking Diet Coke. I can tell you that “Just cheer up” is almost universally looked at as the most unhelpful depression cure ever.

I said not long before that work and weakness are comforters. But sweat is the kindest creature of the three--far better than philosophy, as a cure for ill thoughts.

In the twentieth century nothing can better cure the anthropocentrism that is the author of all our ills than to cast ourselves into the physics of the infinitely large (or the infinitely small).

There's no better cure for snobbiness than a good a** kicking.

Now, lying on my back in bed, I imagined Buddy saying, ‘Do you know what a poem is, Esther?’ ‘No, what?’ I would say. ‘A piece of dust.’ Then just as he was smiling and starting to look proud, I would say, ‘So are the cadavers you cut up. So are the people you think you’re curing. They’re dust as dust as dust. I reckon a good poem lasts a whole lot longer than a hundred of those people put together.’ And of course Buddy wouldn’t have any answer to that, because what I said was true. People were made of nothing so much as dust, and I couldn’t see that doctoring all that dust was a bit better than writing poems people would remember and repeat to themselves when they were unhappy or sick and couldn’t sleep.

In the twentieth century nothing can better cure the anthropocentrism that is the author of all our ills than to cast ourselves into the physics of the infinitely large (or the infinitely small). By reading any text of popular science we quickly regain the sense of the absurd, but this time it is a sentiment that can be held in our hands, born of tangible, demonstrable, almost consoling things. We no longer believe because it is absurd: it is absurd because we must believe.

I write of melancholy, by being busy to avoid melancholy. There is no greater cause of melancholy than idleness, "no better cure than business,

The night before brain surgery, I thought about death. I searched out my larger values, and I asked myself, if I was going to die, did I want to do it fighting and clawing or in peaceful surrender? What sort of character did I hope to show? Was I content with myself and what I had done with my life so far? I decided that I was essentially a good person, although I could have been better--but at the same time I understood that the cancer didn't care. I asked myself what I believed. I had never prayed a lot. I hoped hard, I wished hard, but I didn't pray. I had developed a certain distrust of organized religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsibility to be a good person, and that meant fair, honest, hardworking, and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptized. If there was indeed a God at the end of my days, I hoped he didn't say, 'But you were never a Christian, so you're going the other way from heaven.' If so, I was going to reply, 'You know what? You're right. Fine.' I believed, too, in the doctors and the medicine and the surgeries--I believed in that. I believed in them. A person like Dr. Einhorn [his oncologist], that's someone to believe in, I thought, a person with the mind to develop an experimental treatment 20 years ago that now could save my life. I believed in the hard currency of his intelligence and his research. Beyond that, I had no idea where to draw the line between spiritual belief and science. But I knew this much: I believed in belief, for its own shining sake. To believe in the face of utter hopelessness, every article of evidence to the contrary, to ignore apparent catastrophe--what other choice was there? We do it every day, I realized. We are so much stronger than we imagine, and belief is one of the most valiant and long-lived human characteristics. To believe, when all along we humans know that nothing can cure the briefness of this life, that there is no remedy for our basic mortality, that is a form of bravery. To continue believing in yourself, believing in the doctors, believing in the treatment, believing in whatever I chose to believe in, that was the most important thing, I decided. It had to be. Without belief, we would be left with nothing but an overwhelming doom, every single day. And it will beat you. I didn't fully see, until the cancer, how we fight every day against the creeping negatives of the world, how we struggle daily against the slow lapping of cynicism. Dispiritedness and disappointment, these were the real perils of life, not some sudden illness or cataclysmic millennium doomsday. I knew now why people fear cancer: because it is a slow and inevitable death, it is the very definition of cynicism and loss of spirit. So, I believed.

NOT EVERYBODY is comfortable with the idea that politics is a guilty addiction. But it is. They are addicts, and they are guilty and they do lie and cheat and steal—like all junkies. And when they get in a frenzy, they will sacrifice anything and anybody to feed their cruel and stupid habit, and there is no cure for it.

Good parents use the mistakes they did in the past when they were young to advice the children God gave to them to prevent them from repeating those mistakes again. However, bad parents always want to be seen as right and appear "angelic and saintly" as if they never had horrible youth days.

An accident is often caused by an attempt to prevent one.

Better to cure ignorance than wallow in it.

Precaution is better than cure.

You had a beautiful friendship. Maybe more than a friendship. And I envy you. In my place, most parents would hope the whole thing goes away, or pray that their sons land on their feet soon enough. But I am not such a parent. In your place, if there is a pain, nurse it, and if there is a flame, don't snuff it out, don't be brutal with it. Withdrawal can be a terrible thing when it keeps us awake at night, and watching others forget us sooner than we'd want to be forgotten is no better. We rip out so much of ourselves to be cured of things faster than we should that we go bankrupt by the age of thirty and have less to offer each time we start with someone new. But to feel nothing so as not to feel anything - what a waste.

mam Mawlud says that abandoning a good act out of fear of ostentation (رياء) is worse than engaging in ostentation itself. A person should not abandon, for example, going to the mosque because he fears ostentation as the motive. One should not submit to an irrational fear that is perhaps inspired by evil whisperings, and thus deprive himself of the blessing of congregational prayer in a mosque. It is better to continue with one's good deeds and to continue to keep one's intentions pure and sincere

It doesn't matter what the manifest problem was in our childhood family. In a home where a child is emotionally deprived for one reason or another that child will take some personal emotional confusion into his or her adult life. We may spin our spiritual wheels in trying to make up for childhood's personal losses, looking for compensation in the wrong places and despairing that we can find it. But the significance of spiritual rebirth through Jesus Christ is that we can mature spiritually under His parenting and receive healing compensation for these childhood deprivations. Three emotions that often grow all out of proportion in the emotionally deprived child are fear, guilt, and anger. The fear grows out of the child's awareness of the uncontrollable nature of her fearful environment, of overwhelming negative forces around her. Her guilt, her profound feelings of inadequacy, intensify when she is unable to put right what is wrong, either in the environment or in another person, no matter how hard she tries to be good. If only she could try harder or be better, she could correct what is wrong, she thinks. She may carry this guilt all her life, not knowing where it comes from, but just always feeling guilty. She often feels too sorry for something she has done that was really not all that serious. Her anger comes from her frustration, perceived deprivation, and the resultant self-pity. She has picked up an anger habit and doesn't know how much trouble it is causing her. A fourth problem often follows in the wake of the big three: the need to control others and manipulate events in order to feel secure in her own world, to hold her world together- to make happen what she wants to happen. She thinks she has to run everything. She may enter adulthood with an illusion of power and a sense of authority to put other people right, though she has had little success with it. She thinks that all she has to do is try harder, be worthier, and then she can change, perfect, and save other people. But she is in the dark about what really needs changing."I thought I would drown in guilt and wanted to fix all the people that I had affected so negatively. But I learned that I had to focus on getting well and leave off trying to cure anyone around me." Many of those around - might indeed get better too, since we seldom see how much we are a key part of a negative relationship pattern. I have learned it is a true principle that I need to fix myself before I can begin to be truly helpful to anyone else. I used to think that if I were worthy enough and worked hard enough, and exercised enough anxiety (which is not the same thing as faith), I could change anything. My power and my control are illusions. To survive emotionally, I have to turn my life over to the care of that tender Heavenly Father who was really in charge. It is my own spiritual superficiality that makes me sick, and that only profound repentance, that real change of heart, would ultimately heal me. My Savior is much closer than I imagine and is willing to take over the direction of my life: "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me, ye can do nothing." (John 15:5). As old foundations crumble, we feel terribly vulnerable. Humility, prayer and flexibility are the keys to passing through this corridor of healthy change while we experiment with truer ways of dealing with life. Godly knowledge, lovingly imparted, begins deep healing, gives tools to live by and new ways to understand the gospel.

Sometimes the walk to the doctors is a better cure than the medicine you receive

Remember—humans once believed the world was flat, that margarine was better than butter, and that an ice-pick lobotomy cured mental illness. Aren’t you glad those days are over?

Prevention by severing the chain is the immediate solution.

To live a hard life was to make solid and impregnable every way in, until no openings remained and the soul hid in darkness, and no one else could hear its screams, its railing at injustice, its long, agonizing stretches of sadness. Hardness without created hardness within. Sadness was, she well knew, not something that could be cured. It was not, in fact, a failing, not a flaw, not an illness of spirit. Sadness was never without reason, and to assert that it marked some kind of dysfunction did little more than prove ignorance or, worse, cowardly evasiveness in the one making the assertion. As if happiness was the only legitimate way of being. As if those failing at it needed to be locked away, made soporific with medications; as if the causes of sadness were merely traps and pitfalls in the proper climb to blissful contentment, things to be edged round or bridged, or leapt across on wings of false elation. Scillara knew better. She had faced her own sadness often enough. Even when she discovered her first means of escaping it, in durhang, she’d known that such an escape was simply a flight from feelings that existed legitimately. She’d just been unable to permit herself any sympathy for such feelings, because to do so was to surrender to their truth. Sadness belonged. As rightful as joy, love, grief and fear. All conditions of being. Too often people mistook the sadness in others for self-pity, and in so doing revealed their own hardness of spirit, and more than a little malice.

The disease of the soul is both more common and more deadly than the disease of the body. Just as medicine is the art devoted to healing the body, so philosophy is the art devoted to healing the soul, curing it of improper emotions, false beliefs, and faulty judgments, which are the causes of so much hardship and handicap. To heal the body one turns to the practitioner of the art of healing the body, but to heal the soul there is no doctor to turn to, and each of us is left to become that doctor unto himself. Yet, this need not stop us from exhorting others to imitate us in the godly art, in the forlorn hope that they might transform themselves into better citizens for Athens and better companions for us.

Do we see [human disparity] as a human predicament--an inescapable result of frailty of our existence? That would be correct had these sufferings been really inescapable, but they are far from that. Preventable diseases can indeed be prevented, curable ailments can certainly be cured, and controllable maladies call out for control. Rather than lamenting the adversity of nature, we have to look for a better comprehension of the social cuases of horror and also of our tolerance of societal abominations.

It was strange to us that none of these three victims made any attempt to resist the attack. Indeed, not one inhabitant in any of these worlds considered for a moment the possibility of resistance. In every case the attitude to disaster seemed to express itself in such terms as these: "To retaliate would be to wound our communal spirit beyond cure. We choose rather to die. The theme of spirit that we have created must inevitably be broken short, whether by the ruthlessness of the invader or by our own resort to arms. It is better to be destroyed than to triumph in slaying the spirit. Such as it is, the spirit that we have achieved is fair; and it is indestructibly woven into the tissue of the cosmos. We die praising the universe in which at least such an achievement as ours can be. We die knowing that the promise of further glory outlives us in other galaxies. We die praising the Star Maker, the Star Destroyer.

It is better to conquer our grief than to deceive it. For if it has withdrawn, being merely beguiled by pleasures and preoccupations, it starts up again and from its very respite gains force to savage us. But the grief that has been conquered by reason is calmed for ever. I am not therefore going to prescribe for you those remedies which I know many people have used, that you divert or cheer yourself by a long or pleasant journey abroad, or spend a lot of time carefully going through your accounts and administering your estate, or constantly be involved in some new activity. All those things help only for a short time; they do not cure grief but hinder it. But I would rather end it than distract it.

And it seems to me that there is nothing more likely to cure a woman of lust than marriage. Now I understand what the saint meant when he said that it was better to marry than to burn. In my experience, if you marry, you certainly won't burn.

The whole point of love isn't to have fun times without hard times, to have someone who is fine with who you are and doesn't challenge you to be even better than that. The whole point of love isn't to be the other person's solution or answer or cure. The whole point of love is to help them find what they need, in any way you can. What we have - it's definitely not normal. But the whole point of love is to write your own version of normal, and that is exactly what we're going to do." -Rhiannon

She stares at her knife and wishes she were smarter about things. Wishes she knew how to say something wise or consoling to him, something that wouldn't sound frightened or awkward. But then she remembers the time after her parents' death, when people would approach her and try to explain her loss to her; they said things that were supposed to cure her of her sadness, but that had no effect at all. And she knew then, even when she was nine years old, that there was no wise or consoling thing to say. There were certain helpful kinds of silences, and some were better than others.

It was the hardest work I’d ever done, and, while it lasted, one could think of nothing else. I said not long before that work and weakness are comforters. But sweat is the kindest creature of the three—far better than philosophy, as a cure for ill thoughts.

Just because it wouldn't cure everything doesn't mean it wouldn't make things better than they are.

We are the custodians of our bodies. We must take action to employ healthy lifestyle habits to prevent, reduce, and/or manage disease and illness.

There is no better cure for a poor city dweller who is spiritually devastated among the soulless concrete than to go to the countryside and dive into the lush grass!

Better to hunt in fields, for health unbought, Than fee the doctor for a nauseous draught. The wise, for cure, on exercise depend; God never made his work for man to mend.

It is well known that prevention is better than having to cure.

In a devastating of example critical thinking gone bad, highly educated, deeply caring parents avoid the vaccinations that would protect their children from killer diseases. I love critical thinking and I admire scepticism, but only in a framework that respects evidence. So if you are sceptical about the measles vaccinations, I ask you to do two things. First, make sure you know what it looks like when a child dies of measles. Most children who catch measles recover, but there is still no cure and even with the best modern medicine, one or two in every thousand will die from it. Second, ask yourself, “What kind of evidence would convince me change my mind about vaccination. If the answer is ‘no evidence could ever change my mind about vaccination,” then you are putting yourself outside evidence-based rationality, outside the very critical thinking that first brought you to this point. In that case, to be consistent in your scepticism about science, next time you have an operation please ask your surgeon not to bother washing her hands.

Tired of his lack of understanding, she asked him for an unusual birthday gift: that for one day he would take care of the domestic chores. He accepted in amusement, and indeed took charge of the house at dawn. He served a splendid breakfast, but he forgot that fried eggs did not agree with her and that she did not drink café con leche. Then he ordered a birthday luncheon for eight guests and gave instructions for tidying the house, and he tried so hard to manage better than she did that before noon he had to capitulate without a trace of embarrassment. From the first moment he realized he did not have the slightest idea where anything was, above all in the kitchen, and the servants let him upset everything to find each item, for they were playing the game too. At ten o’clock no decisions had been made regarding lunch because the housecleaning was not finished yet, the bedroom was not straightened, the bathroom was not scrubbed; he forgot to replace the toilet paper, change the sheets, and send the coachmen for the children, and he confused the servants’ duties: he told the cook to make the beds and set the chambermaids to cooking. At eleven o’clock, when the guests were about to arrive, the chaos in the house was such that Fermina Daza resumed command, laughing out loud, not with the triumphant attitude she would have liked but shaken instead with compassion for the domestic helplessness of her husband. He was bitter and offered the argument he always used: “Things did not go as badly for me as they would for you if you tried to cure the sick.” But it was a useful lesson, and not for him alone. Over the years they both reached the same wise conclusion by different paths: it was not possible to live together in any way, or love in any other way, and nothing in this world was more difficult than love.

No one has expressed what is needed better than Abdel Rahman al-Rashed, the general manager of the London-based al-Arabiya news channel. One of the best-known and most respected Arab journalists working today, he wrote the following, in Al-Sharq Al-Awsat (September 6, 2004), after a series of violent incidents involving Muslim extremist groups from Chechnya to Saudi Arabia to Iraq: "Self-cure starts with self-realization and confession. We should then run after our terrorist sons, in the full knowledge that they are the sour grapes of a deformed culture... The mosque used to be a haven, and the voice of religion used to be that of peace and reconciliation. Religious sermons were warm behests for a moral order and an ethical life. Then came the neo-Muslims. An innocent and benevolent religion, whose verses prohibit the felling of trees in the absence of urgent necessity, that calls murder the most heinous of crimes, that says explicitly that if you kill one person you have killed humanity as a whole, has been turned into a global message of hate and a universal war cry... We cannot clear our names unless we own up to the shameful fact that terrorism has become an Islamic enterprise; an almost exclusive monopoly, implemented by Muslim men and women. We cannot redeem our extremist youth, who commit all these heinous crimes, without confronting the Sheikhs who thought it ennobling to reinvent themselves as revolutionary ideologues, sending other people's sons and daughters to certain death, while sending their own children to European and American schools and colleges.

But I cannot be worrying-worrying all the time about the truth. I have to worry about the truth that can be lived with. And that is the difference between losing your marbles drinking the salty sea, or swallowing the stuff from the streams. My Niece-of-Shame believes in the talking cure, eh?" says Alsana, with something of a grin. "Talk, talk, talk and it will be better. Be honest, slice open your heart and spread the red stuff around. But the past is made of more than words, dearie. We married old men, you see? These bumps"--Alsana pats them both --"they will always have daddy-long-legs for fathers. One leg in the present, one in the past. No talking will change this. Their roots will always be tangled. And roots get dug up. Just look in my garden - birds at the coriander every bloody day...

Everybody knew and nobody helped. It was the secret that we were all choking on. Even my mother, my sisters, my aunt's. They passed it around. They said, with their eyes, why should you escape it? What makes you better than us? Can't you see our hearts have been bleeding for years?

It is a tragedy, at rate at which EBOLA VIRUS is spreading in West Africa. It is a fatal disease in the history of the world. Intensive education (formal and informal approaches) of the citizens of African can help prevent the spread. International cooperation is urgently needed to combat the EBOLA virus.

When I was at Oxford, I tried to top myself, and I was comically bad at it. An utter clown. Then afterwards, whenever something felt nice, or even if it felt okay, I took the effort to pause. I thought: is this specific moment better than nothing? And it usually was. Once I started looking out for that sensation, I stopped wanting to die.’ ‘Got you,’ Phoebe said. ‘Your cure for being suicidal is: don’t.’ ‘You’re less likely to see something if you’re not looking for it, is all I mean.

In your place, if there is pain, nurse it, and if there is a flame, don’t snuff it out, don’t be brutal with it. Withdrawal can be a terrible thing when it keeps us awake at night, and watching others forget us sooner than we’d want to be forgotten is no better. We rip out so much of ourselves to be cured of things faster than we should that we go bankrupt by the age of thirty and have less to offer each time we start with someone new. But to feel nothing so as not to feel anything— what a waste!

They turned into wrong and destructive paths believing that they were better than others whose belief in self-interest was open and expressed, better because they, and they alone, knew how the practical affairs of the planet should be conducted. An emotional reaction to the sufferings of Shikasta seemed to them a sufficient qualification for curing them.

That highest value which anticipates and prevents rather than avenges crime.

ECONOMIC RULES OF THE DYSFUNCTIONAL MEDICAL MARKET More treatment is always better. Default to the most expensive option. A lifetime of treatment is preferable to a cure. Amenities and marketing matter more than good care. As technologies age, prices can rise rather than fall. There is no free choice. Patients are stuck. And they’re stuck buying American. More competitors vying for business doesn’t mean better prices; it can drive prices up, not down. Economies of scale don’t translate to lower prices. With their market power, big providers can simply demand more. There is no such thing as a fixed price for a procedure or test. And the uninsured pay the highest prices of all. There are no standards for billing. There’s money to be made in billing for anything and everything. Prices will rise to whatever the market will bear.

Every book was “better than Rosemary’s Baby,” “more terrifying than The Exorcist,” and “in the tradition of The Other!” Read in the right order, the titles painted a grim portrait of Satan marching from free-spirited young demon to middle-aged ennui: Satan’s Holiday, Satan’s Gal, Satan’s Seed, Satan’s Child, Satan’s Bride, Satan Sublets, The Sorrows of Satan, Satan’s Mistress, Satan: His Psychotherapy and His Cure.

One may be strengthened & fed without the aid of Joy, & no one knows it better than I do; & I believe I know the only cure, which is to make one’s center of life inside of one’s self, not selfishly or excludingly, but with a kind of unassailable serenity—to decorate one’s inner house so richly that one is content there, glad to welcome anyone who wants to come and stay, but happy all the same when one is inevitably alone.

1. Looks are only a reflection of how you want other people to see you. It’s better to be fucked up on the outside, than fucked up on the inside. Mascara and lip gloss can’t cure a broken heart, and they damn sure don’t do shit for depression. 2. Fuck sponsors. Make friends. Friends are the rare people in your life who’ll tell you when you’re fucking up. Even when you don’t want to hear it and think they’re just being mean or trying to put you down—they’re usually just trying to help and they have your best interests at heart. 3. The smartest person in the room will always be more valuable than the prettiest person in the room. (But you can always be both :-) LOL )

No man resolved to make the most of himself, can spare time for personal contention. Still less can he afford to take all the consequences, including the vitiating of his temper, and the loss of self-control. Yield larger things to which you can show no more than equal right; and yield lesser ones, though clearly your own. Better give your path to a dog, than be bitten by him in contesting for the right. Even killing the dog would not cure the bite.” Frank

It was the hardest work I'd ever done, and, while it lasted, one could think of nothing else. I said not long before that work and weakness are comforters. But sweat is the kindest creature of the three -- far better than philosophy, as a cure for ill thoughts.

...which I devoted chiefly to a morning's walk up the hill to the Perona springs, where I took the waters, rather for fun than with any idea of a cure, and then sat in a state of wholesome idleness on the terrace of the Source Hotel removing the inky taste by appropriately chosen refreshment. My aunt is inclined to a non-alcoholic attitude, but of late years I have found the unobtrusive exercise of my private judgment in such matters not only permissible but better for both of us. I mean I am a more cheerful companion.

O, how lacking in awareness of their sufferings are those who do not praise death and do not look forward to it as nature’s finest discovery, whether it sets a seal on our happiness, or keeps disaster at bay, or ends the old man’s jadedness and weariness, or cuts a young life short in its prime when even better things are expected, or calls a halt to childhood before the more difficult stages are reached: for everybody death is an end, for many a cure, for some an answer to prayer; and it does no one a greater favor than those to whom it comes without waiting to be asked.

Malaria prevention and eradication should be inspired by General George Patton’s advice: “A good plan executed violently today is better than a perfect plan in a week.” In this war of attrition, millions of people will be lost while waiting on researchers to finally emerge triumphant from their labs with the perfect malaria cure; yet meanwhile, there are plenty of time-proven, practical actions that individuals, families and communities can do today with what is already in hand that can decisively defeat malaria transmission if applied with vigor and disciplined consistency.

it seems likely that the identity crisis is a conventional illusion, one of the genres of self-indulgence. It can be an excuse for irresponsibility or a fashionable mode of self-dramatization. It is the easiest form of self-flattery—a way to construe procrastination as a virtue—based on the romantic assumption that “who I really am” is better in some fundamental way than the available evidence would suggest. The fashionable cure for this condition, if I understand the lore of it correctly, has nothing to do with the assumption of responsibilities or the renewal of connections. The cure is “autonomy,” another illusory condition,

There’s a cure for aging that no one talks about. It’s called learning. In my mind, as long as you learn something new each day, stretch your personal frontiers and improve the way you think, you cannot grow old. Aging only happens to people who lose their lust for getting better and disconnect from their natural base of curiosity. “Every three or four years I pick a new subject. It may be Japanese art; it may be economics. Three years of study are by no means enough to master a subject but they are enough to understand it. So for more than 60 years I have kept studying one subject at a time,” said Peter Drucker, the father of modern management who lived

You say you know these streets pretty well? The city knows you better than any living person because it has seen you when you are alone. It saw you steeling yourself for the job interview, slowly walking home after the late date, tripping over nonexistent impediments on the sidewalk. It saw you wince when the single frigid drop fell from the air-conditioner 12 stories up and zapped you. It saw the bewilderment on your face as you stepped out of the stolen matinee, incredulous that there was still daylight after such a long movie. It saw you half-running up the street after you got the keys to your first apartment. It saw all that. Remembers too. Consider what all your old apartments would say if they got together to swap stories. They could piece together the starts and finishes of your relationships, complain about your wardrobe and musical tastes, gossip about who you are after midnight. 7J says, ''So that's what happened to Lucy; I knew it would never work out.'' You picked up yoga, you put down yoga, you tried various cures. You tried on selves and got rid of them, and this makes your old rooms wistful: why must things change? 3R says: ''Saxophone, you say? I knew him when he played guitar.'' Cherish your old apartments and pause for a moment when you pass them. Pay tribute, for they are the caretakers of your reinventions.

We could’ve stopped the spread of the disease a lot better than we’ve been able to cure the disease. But WICKED sucked up all the money and all the best people. Not only that, they gave us false hope, and nobody took the care they should’ve. Thought the magical cure would save them in the end. But if we wait any longer we’ll run out of people to save.

In your place, if there is pain, nurse it, and if there is a flame, don't snuff it out, don't be brutal with it. Withdrawal can be a terrible thing when it keeps us awake at night, and watching others forget us sooner than we'd want to be forgotten is no bet-ter. We rip out so much of ourselves to be cured of things faster than we should that we go bankrupt

The Heiligenstadt Testament" Oh! ye who think or declare me to be hostile, morose, and misanthropical, how unjust you are, and how little you know the secret cause of what appears thus to you! My heart and mind were ever from childhood prone to the most tender feelings of affection, and I was always disposed to accomplish something great. But you must remember that six years ago I was attacked by an incurable malady, aggravated by unskillful physicians, deluded from year to year, too, by the hope of relief, and at length forced to the conviction of a lasting affliction (the cure of which may go on for years, and perhaps after all prove impracticable). Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing! — and yet I found it impossible to say to others: Speak louder; shout! for I am deaf! Alas! how could I proclaim the deficiency of a sense which ought to have been more perfect with me than with other men, — a sense which I once possessed in the highest perfection, to an extent, indeed, that few of my profession ever enjoyed! Alas, I cannot do this! Forgive me therefore when you see me withdraw from you with whom I would so gladly mingle. My misfortune is doubly severe from causing me to be misunderstood. No longer can I enjoy recreation in social intercourse, refined conversation, or mutual outpourings of thought. Completely isolated, I only enter society when compelled to do so. I must live like art exile. In company I am assailed by the most painful apprehensions, from the dread of being exposed to the risk of my condition being observed. It was the same during the last six months I spent in the country. My intelligent physician recommended me to spare my hearing as much as possible, which was quite in accordance with my present disposition, though sometimes, tempted by my natural inclination for society, I allowed myself to be beguiled into it. But what humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and well-nigh caused me to put an end to my life. Art! art alone deterred me. Ah! how could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life — so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either. Constrained to become a philosopher in my twenty-eighth year! This is no slight trial, and more severe on an artist than on any one else. God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men. My brothers Carl and [Johann], as soon as I am no more, if Professor Schmidt be still alive, beg him in my name to describe my malady, and to add these pages to the analysis of my disease, that at least, so far as possible, the world may be reconciled to me after my death. I also hereby declare you both heirs of my small fortune (if so it may be called). Share it fairly, agree together and assist each other. You know that any

Look," he interrupted. "You had a beautiful friendship. Maybe more than a friendship. And I envy you. In my place, most parents would hope the whole thing goes away, or pray that their sons land on their feet soon enough. But I am not such a parent. In you place, if there is pain, nurse it, and if there is a flame, don't snuff it out, don't be brutal with it. Withdrawal can be a terrible thing when it keeps us awake at night, and watching others forget us sooner that we'd want to be forgotten in no better. We rip out so much of ourselves to be cured of things faster than we should that we go bankrupt by the age of thirty and have less to offer each time we start with something new. But to feel nothing so as not to feel anything - what a waste!

The earliest storytellers were magi, seers, bards, griots, shamans. They were, it would seem, as old as time, and as terrifying to gaze upon as the mysteries with which they wrestled. They wrestled with mysteries and transformed them into myths which coded the world and helped the community to live through one more darkness, with eyes wide open and hearts set alight. "I can see them now, the old masters. I can see them standing on the other side of the flames, speaking in the voices of lions, or thunder, or monsters, or heroes, heroines, or the earth, or fire itself -- for they had to contain all voices within them, had to be all things and nothing. They had to have the ability to become lightning, to become a future homeland, to be the dreaded guide to the fabled land where the community will settle and fructify. They had to be able to fight in advance all the demons they would encounter, and summon up all the courage needed on the way, to prophesy about all the requisite qualities that would ensure their arrival at the dreamt-of land. "The old masters had to be able to tell stories that would make sleep possible on those inhuman nights, stories that would counter terror with enchantment, or with a greater terror. I can see them, beyond the flames, telling of a hero's battle with a fabulous beast -- the beast that is in the hero." "The storyteller's art changed through the ages. From battling dread in word and incantations before their people did in reality, they became the repositories of the people's wisdom and follies. Often, conscripted by kings, they became the memory of a people's origins, and carried with them the long line of ancestries and lineages. Most important of all, they were the living libraries, the keepers of legends and lore. They knew the causes and mutations of things, the herbs, trees, plants, cures for diseases, causes for wars, causes of victory, the ways in which victory often precipitates defeat, or defeat victory, the lineages of gods, the rites humans have to perform to the gods. They knew of follies and restitutions, were advocates of new and old ways of being, were custodians of culture, recorders of change." "These old storytellers were the true magicians. They were humanity's truest friends and most reliable guides. Their role was both simple and demanding. They had to go down deep into the seeds of time, into the dreams of their people, into the unconscious, into the uncharted fears, and bring shapes and moods back up into the light. They had to battle with monsters before they told us about them. They had to see clearly." "They risked their sanity and their consciousness in the service of dreaming better futures. They risked madness, or being unmoored in the wild realms of the interspaces, or being devoured by the unexpected demons of the communal imagination." "And I think that now, in our age, in the mid-ocean of our days, with certainties collapsing around us, and with no beliefs by which to steer our way through the dark descending nights ahead -- I think that now we need those fictional old bards and fearless storytellers, those seers. We need their magic, their courage, their love, and their fire more than ever before. It is precisely in a fractured, broken age that we need mystery and a reawoken sense of wonder. We need them to be whole again.

Shall I stop in to check on Bella before I go?” “Not dressed like that. You would give her palpitations if she knew you were going into danger for her benefit.” “Luckily, I am mostly immune to Bella’s powers and could cure such palpitations with a thought,” Gideon mused. Jacob raised a brow, taking the medic’s measure. He could not recall the last time he had heard the Ancient crack wise about anything. It was not a wholly unpleasant experience, and it amused the Enforcer. “I . . . am aware of what is occurring between you and Legna, as you know,” Jacob mentioned with casual quiet. “I am only recently Imprinted myself, but should you require—” He broke off, suddenly uncomfortable. “Of course, you probably know far more about Imprinting than I ever will.” He is reaching out to you. Legna’s soft encouragement made Gideon suddenly aware of that fact. It was one of those nuances he would have missed completely, rusty as he was with matters of friendship and how to relate better to others. “I am glad for the offer of any help you can provide,” Gideon said quickly. “In fact, I had wanted to ask you . . . something . . .” What did I want to ask him? he asked Legna urgently. I do not know! I did not tell you to engage him, just to graciously accept his offer. Oh. My apologies. Still, you are clever enough to think of something, are you not? Legna knew he was baiting her, so she laughed. Ask him why it is you seem to constantly irritate me. I will ask him no such thing, Magdelegna. Well then, you had better come up with an alternative, because that is the only suggestion I have. “Yes?” Jacob was encouraging neutrally, trying to be patient as the medic seemed to gather his thoughts. “Do you find that your mate tends to lecture you incessantly?” he asked finally. Jacob laughed out loud. “You know something, I can actually advise you about that, Gideon.” “Can you?” The medic actually sounded hopeful. “Give up. Now. While you still have your sanity. Arguing with her will get you nowhere. And, also, never ever ask questions that refer to the whys and wherefores of women, females, or any other feminine-based criticism. Otherwise you will only earn an argument at a higher decibel level. Oh, and one other thing.” Gideon cocked a brow in question. “All the rules I just gave you, as well as all the ones she lays down during the course of your relationship, can and will change at whim. So, as I see it, you can consider yourself just as lost as every other man on the planet. Good luck with it.” “That is not a very heartening thought,” Gideon said wryly, ignoring Legna’s giggle in his background thoughts.

Medicine is an inexact science, but psychiatry is particularly so. There is no blood test, no genetic marker to determine beyond a shadow of a doubt that someone is schizophrenic, and schizophrenia itself is nothing more or less than a constellation of symptoms that have frequently been observed as occurring in tandem. Observing patterns and giving them names is helpful mostly if those patterns can speak to a common cause or, better yet, a common treatment or cure.

To make matters worse, learning about health care is inherently difficult not only for the poor, but for everyone.33 If patients are somehow convinced that they need shots to get better, there is little chance that they could ever learn they are wrong. Because most diseases that prompt visits to the doctor are self-limiting (i.e., they will disappear no matter what), there is a good chance that patients will feel better after a single shot of antibiotics. This naturally encourages spurious causal associations: Even if the antibiotics did nothing to cure the ailment, it is normal to attribute any improvement to them. By contrast, it is not natural to attribute causal force to inaction: If a person with the flu goes to the doctor, and the doctor does nothing, and the patient then feels better, the patient will correctly infer that it was not the doctor who was responsible for the cure. And rather than thanking the doctor for his forbearance, the patient will be tempted to think that it was lucky that everything worked out this time but that a different doctor should be seen for future problems.This reaction creates a natural tendency to overmedicate in a private, unregulated market. This is compounded by the fact that, in many cases, the prescriber and the provider are the same person, either because people turn to their pharmacists for medical advice, or because private doctors also stock and sell medicine. It

According to the gospels, Christ healed diseases, cast out devils, rebuked the sea, cured the blind, fed multitudes with five loaves and two fishes, walked on the sea, cursed a fig tree, turned water into wine and raised the dead. How is it possible to substantiate these miracles? The Jews, among whom they were said to have been performed, did not believe them. The diseased, the palsied, the leprous, the blind who were cured, did not become followers of Christ. Those that were raised from the dead were never heard of again. Can we believe that Christ raised the dead? A widow living in Nain is following the body of her son to the tomb. Christ halts the funeral procession and raises the young man from the dead and gives him back to the arms of his mother. This young man disappears. He is never heard of again. No one takes the slightest interest in the man who returned from the realm of death. Luke is the only one who tells the story. Maybe Matthew, Mark and John never heard of it, or did not believe it and so failed to record it. John says that Lazarus was raised from the dead. It was more wonderful than the raising of the widow’s son. He had not been laid in the tomb for days. He was only on his way to the grave, but Lazarus was actually dead. He had begun to decay. Lazarus did not excite the least interest. No one asked him about the other world. No one inquired of him about their dead friends. When he died the second time no one said: “He is not afraid. He has traveled that road twice and knows just where he is going.” We do not believe in the miracles of Mohammed, and yet they are as well attested as this. We have no confidence in the miracles performed by Joseph Smith, and yet the evidence is far greater, far better. If a man should go about now pretending to raise the dead, pretending to cast out devils, we would regard him as insane. What, then, can we say of Christ? If we wish to save his reputation we are compelled to say that he never pretended to raise the dead; that he never claimed to have cast out devils. We must take the ground that these ignorant and impossible things were invented by zealous disciples, who sought to deify their leader. In those ignorant days these falsehoods added to the fame of Christ. But now they put his character in peril and belittle the authors of the gospels. Christianity cannot live in peace with any other form of faith. If that religion be true, there is but one savior, one inspired book, and but one little narrow grass-grown path that leads to heaven. Why did he not again enter the temple and end the old dispute with demonstration? Why did he not confront the Roman soldiers who had taken money to falsely swear that his body had been stolen by his friends? Why did he not make another triumphal entry into Jerusalem? Why did he not say to the multitude: “Here are the wounds in my feet, and in my hands, and in my side. I am the one you endeavored to kill, but death is my slave”? Simply because the resurrection is a myth. The miracle of the resurrection I do not and cannot believe. We know nothing certainly of Jesus Christ. We know nothing of his infancy, nothing of his youth, and we are not sure that such a person ever existed. There was in all probability such a man as Jesus Christ. He may have lived in Jerusalem. He may have been crucified; but that he was the Son of God, or that he was raised from the dead, and ascended bodily to heaven, has never been, and, in the nature of things, can never be, substantiated.

The Fence or The Ambulance ‘Twas a dangerous cliff, as they freely confessed, Though to walk near its crest was so pleasant: But over its terrible edge there had slipped A duke and many a peasant; So the people said something would have to be done. But their projects did not at all tally: Some said, "Put a fence around the edge of the cliff" Some, "An ambulance down in the valley." But the cry for the ambulance carried the day. For it spread to the neighboring city: A fence may be useful or not, it is true, But each heart became brimful of pity For those who had slipped o’er that dangerous cliff, And the dwellers in highway and alley Gave pounds or gave pence, not to put up a fence, But an ambulance down in the valley. "For the cliff is alright if your careful," they said, "and if folks even slip or are dropping, it isn't the slipping that hurts them so much as the shock down below-when they're stopping," So day after day when these mishaps occurred, Quick forth would the rescuers sally To pick up the victims who fell off the cliff, With their ambulance down in the valley. Then an old man remarked, "it's a marvel to me that people give far more attention to repairing results than to stopping the cause, when they'd much better aim at prevention. Let us stop at its source all this mischief, cried he. "Come neighbors and freinds, let us rally : If the cliff we will fence, we might almost dispense with the ambulance down in the valley." "Oh, he's a fanatic." the others rejoined: "dispense with the ambulance Never! He'd dispense with all charities, too, if he could: no, no! We'll support them forever. Aren't we picking up folks just as fast as they fall? And shall this man dictate to us? Shall he? Why would people of sense stop to put up a fence? While their ambulance works in the valley?" But a sensible few who are practical too, Will not bear with such nonsense much longer They believe that prevention is better than cure And their party will soon be the stronger Encourage them, then with your purse, voice and pen And (while other philanthropists dally) They will scorn all pretense, and put up a stout fence On the cliff that hangs over the valley.

The last time I’d been unwell, suicidally depressed, whatever you want to call it, the reactions of my friends and family had fallen into several different camps: The Let’s Laugh It Off merchants: Claire was the leading light. They hoped that joking about my state of mind would reduce it to a manageable size. Most likely to say, ‘Feeling any mad urges to fling yourself into the sea?’ The Depression Deniers: they were the ones who took the position that since there was no such thing as depression, nothing could be wrong with me. Once upon a time I’d have belonged in that category myself. A subset of the Deniers was The Tough Love people. Most likely to say, ‘What have you got to be depressed about?’ The It’s All About Me bunch: they were the ones who wailed that I couldn’t kill myself because they’d miss me so much. More often than not, I’d end up comforting them. My sister Anna and her boyfriend, Angelo, flew three thousand miles from New York just so I could dry their tears. Most likely to say, ‘Have you any idea how many people love you?’ The Runaways: lots and lots of people just stopped ringing me. Most of them I didn’t care about, but one or two were important to me. Their absence was down to fear; they were terrified that whatever I had, it was catching. Most likely to say, ‘I feel so helpless … God, is that the time?’ Bronagh – though it hurt me too much at the time to really acknowledge it – was the number one offender. The Woo-Woo crew: i.e. those purveying alternative cures. And actually there were hundreds of them – urging me to do reiki, yoga, homeopathy, bible study, sufi dance, cold showers, meditation, EFT, hypnotherapy, hydrotherapy, silent retreats, sweat lodges, felting, fasting, angel channelling or eating only blue food. Everyone had a story about something that had cured their auntie/boss/boyfriend/next-door neighbour. But my sister Rachel was the worst – she had me plagued. Not a day passed that she didn’t send me a link to some swizzer. Followed by a phone call ten minutes later to make sure I’d made an appointment. (And I was so desperate that I even gave plenty of them a go.) Most likely to say, ‘This man’s a miracle worker.’ Followed by: ‘That’s why he’s so expensive. Miracles don’t come cheap.’ There was often cross-pollination between the different groupings. Sometimes the Let’s Laugh It Off merchants teamed up with the Tough Love people to tell me that recovering from depression is ‘simply mind over matter’. You just decide you’re better. (The way you would if you had emphysema.) Or an All About Me would ring a member of the Woo-Woo crew and sob and sob about how selfish I was being and the Woo-Woo crew person would agree because I had refused to cough up two grand for a sweat lodge in Wicklow. Or one of the Runaways would tiptoe back for a sneaky look at me, then commandeer a Denier into launching a two-pronged attack, telling me how well I seemed. And actually that was the worst thing anyone could have done to me, because you can only sound like a self-pitying malingerer if you protest, ‘But I don’t feel well. I feel wretched beyond description.’ Not one person who loved me understood how I’d felt. They hadn’t a clue and I didn’t blame them, because, until it had happened to me, I hadn’t a clue either.

I don’t like stories. I like moments. I like night better than day, moon better than sun, and here-and-now better than any sometime-later. I also like birds, mushrooms, the blues, peacock feathers, black cats, blue-eyed people, heraldry, astrology, criminal stories with lots of blood, and ancient epic poems where human heads can hold conversations with former friends and generally have a great time for years after they’ve been cut off. I like good food and good drink, sitting in a hot bath and lounging in a snowbank, wearing everything I own at once, and having everything I need close at hand. I like speed and that special ache in the pit of the stomach when you accelerate to the point of no return. I like to frighten and to be frightened, to amuse and to confound. I like writing on the walls so that no one can guess who did it, and drawing so that no one can guess what it is. I like doing my writing using a ladder or not using it, with a spray can or squeezing the paint from a tube. I like painting with a brush, with a sponge, and with my fingers. I like drawing the outline first and then filling it in completely, so that there’s no empty space left. I like letters as big as myself, but I like very small ones as well. I like directing those who read them here and there by means of arrows, to other places where I also wrote something, but I also like to leave false trails and false signs. I like to tell fortunes with runes, bones, beans, lentils, and I Ching. Hot climates I like in the books and movies; in real life, rain and wind. Generally rain is what I like most of all. Spring rain, summer rain, autumn rain. Any rain, anytime. I like rereading things I’ve read a hundred times over. I like the sound of the harmonica, provided I’m the one playing it. I like lots of pockets, and clothes so worn that they become a kind of second skin instead of something that can be taken off. I like guardian amulets, but specific ones, so that each is responsible for something separate, not the all-inclusive kind. I like drying nettles and garlic and then adding them to anything and everything. I like covering my fingers with rubber cement and then peeling it off in front of everybody. I like sunglasses. Masks, umbrellas, old carved furniture, copper basins, checkered tablecloths, walnut shells, walnuts themselves, wicker chairs, yellowed postcards, gramophones, beads, the faces on triceratopses, yellow dandelions that are orange in the middle, melting snowmen whose carrot noses have fallen off, secret passages, fire-evacuation-route placards; I like fretting when in line at the doctor’s office, and screaming all of a sudden so that everyone around feels bad, and putting my arm or leg on someone when asleep, and scratching mosquito bites, and predicting the weather, keeping small objects behind my ears, receiving letters, playing solitaire, smoking someone else’s cigarettes, and rummaging in old papers and photographs. I like finding something lost so long ago that I’ve forgotten why I needed it in the first place. I like being really loved and being everyone’s last hope, I like my own hands—they are beautiful, I like driving somewhere in the dark using a flashlight, and turning something into something completely different, gluing and attaching things to each other and then being amazed that it actually worked. I like preparing things both edible and not, mixing drinks, tastes, and scents, curing friends of the hiccups by scaring them. There’s an awful lot of stuff I like.

Melancholy isn’t, of course, a disorder that needs to be cured. It’s a species of intelligent grief which arises when we come face to face with the certainty that disappointment is written into the script from the start. We have not been singled out. Marrying anyone, even the most suitable of beings, comes down to a case of identifying which variety of suffering we would most like to sacrifice ourselves for. In an ideal world, marriage vows would be entirely rewritten. At the altar, a couple would speak thus: “We accept not to panic when, some years from now, what we are doing today will seem like the worst decision of our lives. Yet we promise not to look around, either, for we accept that there cannot be better options out there. Everyone is always impossible. We are a demented species.” After the solemn repetition of the last sentence by the congregation, the couple would continue: “We will endeavor to be faithful. At the same time, we are certain that never being allowed to sleep with anyone else is one of the tragedies of existence. We apologize that our jealousies have made this peculiar but sound and non-negotiable restriction very necessary. We promise to make each other the sole repository of our regrets rather than distribute them through a life of sexual Don Juanism. We have surveyed the different options for unhappiness, and it is to each other we have chosen to bind ourselves.” Spouses who had been cheated upon would no longer be at liberty furiously to complain that they had expected their partner to be content with them alone. Instead they could more poignantly and justly cry, “I was relying on you to be loyal to the specific variety of compromise and unhappiness which our hard-won marriage represents.” Thereafter, an affair would be a betrayal not of intimate joy but of a reciprocal pledge to endure the disappointments of marriage with bravery and stoic reserve.

For as medical men sometimes,   although they could quickly cover over the scars of wounds, keep back   and delay the cure for the present, in the expectation of a better and   more perfect recovery, knowing that it is more salutary to retard the   treatment in the cases of swellings caused by wounds, and to allow the   malignant humours to flow off for a while, rather than to hasten a   superficial cure, by shutting up in the veins the poison of a morbid   humour, which, excluded from its customary outlets, will undoubtedly   creep into the inner parts of the limbs, and penetrate to the very   vitals of the viscera, producing no longer mere disease in the body,   but causing destruction to life; so, in like manner, God also, who   knows the secret things of the heart, and foreknows the future, in much   forbearance allows certain events to happen, which, coming from without   upon men, cause to come forth into the light the passions and vices   which are concealed within, that by their means those may be cleansed   and cured who, through great negligence and carelessness, have admitted   within themselves the roots and seeds of sins, so that, when driven   outwards and brought to the surface, they may in a certain degree be   cast forth and dispersed. [2342]   And thus, although a man may appear   to be afflicted with evils of a serious kind, suffering convulsions in   all his limbs, he may nevertheless, at some future time, obtain relief   and a cessation from his trouble; and, after enduring his afflictions   to satiety, may, after many sufferings, be restored again to his   (proper) condition.  For God deals with souls not merely with a view to   the short space of our present life, included within sixty years [2343]   or more, but with reference to a perpetual and never-ending period,   exercising His providential care over souls that are immortal, even as   He Himself is eternal and immortal. 

The whole point of love isn't to have fun times without any hard times, to have someone who is fine with who you are and doesn't challenge you to be even better than that. The whole point of live isn't to be the other person's solution or answer or cure. The whole point of love is to help find what they need, in any way you can. What we have--it's definitely not normal. But the whole point of love is to write your own version of normal, and that is exactly what we're going to do. I am never going to be your girlfriend. We are never going to see each other every single day and introduce each other to all our friends. We are not going to the prom. We are not going to worry if we're going to break up after high school. We are not going to worry if we're going to break up after college. We are not going to to worry about getting married or not getting married. What we're going to do is be there for each other. We are going to be honest and we are going to share our lives and we are going to mess up together and help fix it together and we are going to make mistakes, often with each other's feelings. But we are going to be there. Day in, day out. Because I don't want you to be my date, A. I don't want you to be in my life and back out of it. I want you to be my constant. That, to me, is the whole point of love.

Godwin on Fenelon and his Valet * Following is an excerpt from William Godwin's Enquiry Concerning Political Justice, Book II, Chapter II: “Of Justice”: In a loose and general view I and my neighbour are both of us men; and of consequence entitled to equal attention. But, in reality, it is probable that one of us is a being of more worth and importance than the other. A man is of more worth than a beast; because, being possessed of higher faculties, he is capable of a more refined and genuine happiness. In the same manner the illustrious archbishop of Cambray was of more worth than his valet, and there are few of us that would hesitate to pronounce, if his palace were in flames, and the life of only one of them could be preserved, which of the two ought to be preferred. But there is another ground of preference, beside the private consideration of one of them being further removed from the state of a mere animal. We are not connected with one or two percipient beings, but with a society, a nation, and in some sense with the whole family of mankind. Of consequence that life ought to be preferred which will be most conducive to the general good. In saving the life of Fenelon, suppose at the moment he conceived the project of his immortal Telemachus, should have been promoting the benefit of thousands, who have been cured by the perusal of that work of some error, vice and consequent unhappiness. Nay, my benefit would extend further than this; for every individual, thus cured, has become a better member of society, and has contributed in his turn to the happiness, information, and improvement of others. Suppose I had been myself the valet; I ought to have chosen to die, rather than Fenelon should have died. The life of Fenelon was really preferable to that of the valet. But understanding is the faculty that perceives the truth of this and similar propositions; and justice is the principle that regulates my conduct accordingly. It would have been just in the valet to have preferred the archbishop to himself. To have done otherwise would have been a breach of justice. Suppose the valet had been my brother, my father, or my benefactor. This would not alter the truth of the proposition. The life of Fenelon would still be more valuable than that of the valet; and justice, pure, unadulterated justice, would still have preferred that which was most valuable. Justice would have taught me to save the life of Fenelon at the expense of the other. What magic is there in the pronoun “my,” that should justify us in overturning the decisions of impartial truth? My brother or my father may be a fool or a profligate, malicious, lying or dishonest. If they be, of what consequence is it that they are mine?

Look,” he interrupted. “You had a beautiful friendship. Maybe more than a friendship. And I envy you. In my place, most parents would hope the whole thing goes away, or pray that their sons land on their feet soon enough. But I am not such a parent. In your place, if there is pain, nurse it, and if there is a flame, don’t snuff it out, don’t be brutal with it. Withdrawal can be a terrible thing when it keeps us awake at night, and watching others forget us sooner than we’d want to be forgotten is no better. We rip out so much of ourselves to be cured of things faster than we should that we go bankrupt by the age of thirty and have less to offer each time we start with someone new. But to feel nothing so as not to feel anything—what a waste!

It was a sad fact that the commonest complaint in the outpatient department was “Rasehn . . . libehn . . . hodehn,” literally, “My head . . . my heart . . . and my stomach,” with the patient’s hand touching each part as she pronounced the words. Ghosh called it the RLH syndrome. The RLH sufferers were often young women or the elderly. If pressed to be more specific, the patients might offer that their heads were spinning (rasehn yazoregnal) or burning (yakatelegnal ), or their hearts were tired (lib dekam), or they had abdominal discomfort or cramps (hod kurteth), but these symptoms were reported as an aside and grudgingly, because rasehn-libehn-hodehn should have been enough for any doctor worth his salt. It had taken Matron her first year in Addis to understand that this was how stress, anxiety, marital strife, and depression were expressed in Ethiopia—somatization was what Ghosh said the experts called this phenomenon. Psychic distress was projected onto a body part, because culturally it was the way to express that kind of suffering. Patients might see no connection between the abusive husband, or meddlesome mother-in-law, or the recent death of their infant, and their dizziness or palpitations. And they all knew just the cure for what ailed them: an injection. They might settle for mistura carminativa or else a magnesium trisilicate and belladonna mixture, or some other mixture that came to the doctor’s mind, but nothing cured like the marfey—the needle. Ghosh was dead against injections of vitamin B for the RLH syndrome, but Matron had convinced him it was better for Missing to do it than have the dissatisfied patient get an unsterilized hypodermic from a quack in the Merkato. The orange B-complex injection was cheap, and its effect was instantaneous, with patients grinning and skipping down the hill. T

Love is not something we must try hard to do, love comes naturally, it is trusting that love is enough—That is the hard thing to do. It sounds simple, but even when the simple answer is right in front of us, since the feeling is complicated, we often pass up the right answer to look for a complicated answer to match it. In the 1300s somewhere between seventy-five and two-hundred million people died from the black plague, which was a bacteria carried by fleas. Fleas are not a new problem, and the cure has been widely known long before the 1300s. It was simply to shave your hair off, wear clothes made from something coarse like goat hair, and to cover your skin in ash. The fleas lay eggs that stick to our hair, and with the hair gone, there is nowhere for the eggs to stick. The ash has the chemical hydroxide, which is enough to make the skin unlivable for the fleas. Everyone knew that anyone with a shaved head and ash on their skin meant that they knew they had fleas. To avoid the shame, many people would rather put up with the fleas, as long as other people didn’t think they had them. Maybe the quote before Mark Twain coined his was, “It's better to keep your hair and appear free from fleas than shave your head and remove all doubt.” Besides itching and inflammation, fleas were fine… sort of… that is, until those fleas got infected with the plague, and spread that deadly infection. Instead of shaving their heads, people tried any other thing, and about half of Europe died. We shouldn’t be embarrassed to be human, and we shouldn’t feel stupid that we’re embarrassed, we should just talk about it, and get over it. Feeling unworthy of connection just for being human is the emotional plague, and we won’t know what it means to be human until we talk to other humans and realize they are scared and confused and definitely not perfect either.

The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . . Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . . Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . . Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . . You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . . The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

A servant came in with punch. Napoleon called for another glass for Rapp, and stood there sipping at his own in silence. "I can't taste anything or smell anything," he said, sniffing at the glass. "I'm fed up with this cold. They go on and on about medicine. What good is medicine when they can't cure a cold? Corvisart gave me these lozenges, but they're not doing me any good. What can they cure? They can't cure anything. Our body is a machine for living. That's the way it's organised, and that's its nature. The life inside should be left alone. Let the life inside defend itself. It will get on better like that, instead of paralysing it and clogging it with remedies. Our body is like a perfect watch with only a fixed time to run. The watchmaker has no power to get inside it, he can only fumble with it blindfold. Our body is a machine for living, and that's all there is to it." And once launched into defining things - Napoleon had a weakness for coming out with definitions - he seemed suddenly impelled to produce a new one. "Do you know, Rapp, what the military art is?" He asked. "It's the art of being stronger than the enemy at a given moment. "That's all it is." Rapp made no reply. "Tomorrow we shall have Kutuzov to deal with," said Napoleon. "Let's see what happens! You remember - he was in command at Braunau, and not once in three weeks did he get on a horse and go round his entrenchments! Let's see what happens!" He looked at his watch. It was still only four o'clock. He didn't feel sleepy, the punch was finished, and there was still nothing to do. He got to his feet, paced up and down, put on a warm overcoat and hat and walked out of his tent. The night was dark and clammy; you could almost feel the dampness seeping down from on high. Near by, the French guards' camp-fires had burned down, but far away you could see the Russian fires burning smokily all down their line. The air was still, but there was a faint stirring and a clear rumble of early-morning movement as the French troops began the business of taking up their positions.

For years, Britain operated a research facility called the Common Cold Unit, but it closed in 1989 without ever finding a cure. It did, however, conduct some interesting experiments. In one, a volunteer was fitted with a device that leaked a thin fluid at his nostrils at the same rate that a runny nose would. The volunteer then socialized with other volunteers, as if at a cocktail party. Unknown to any of them, the fluid contained a dye visible only under ultraviolet light. When that was switched on after they had been mingling for a while, the participants were astounded to discover that the dye was everywhere—on the hands, head, and upper body of every participant and on glasses, doorknobs, sofa cushions, bowls of nuts, you name it. The average adult touches his face sixteen times an hour, and each of those touches transferred the pretend pathogen from nose to snack bowl to innocent third party to doorknob to innocent fourth party and so on until pretty much everyone and everything bore a festive glow of imaginary snot. In a similar study at the University of Arizona, researchers infected the metal door handle to an office building and found it took only about four hours for the “virus” to spread through the entire building, infecting over half of employees and turning up on virtually every shared device like photocopiers and coffee machines. In the real world, such infestations can stay active for up to three days. Surprisingly, the least effective way to spread germs (according to yet another study) is kissing. It proved almost wholly ineffective among volunteers at the University of Wisconsin who had been successfully infected with cold virus. Sneezes and coughs weren’t much better. The only really reliable way to transfer cold germs is physically by touch. A survey of subway trains in Boston found that metal poles are a fairly hostile environment for microbes. Where microbes thrive is in the fabrics on seats and on plastic handgrips. The most efficient method of transfer for germs, it seems, is a combination of folding money and nasal mucus. A study in Switzerland in 2008 found that flu virus can survive on paper money for two and a half weeks if it is accompanied by a microdot of snot. Without snot, most cold viruses could survive on folding money for no more than a few hours.

Now perhaps this fury against me, which had abated as soon as she saw how sad I was, was only a relapse. Indeed, even those people whom, her eyes sparkling with rage, she had threatened with disgrace, death and imprisonment, using false witness if need be, as soon as she thought they were unhappy and humiliated, she wished them no ill and was ready to shower them with favors. For she was not basically wicked and if, below the surface, her slightly deeper, rather surprising nature did not confirm the kindness that her first delicate attentions had led people to suppose but rather envy and pride, yet, at an even deeper level, her third-degree, that is, her true nature, even if never quite fully realized, tended toward goodness and love of her neighbor. Only, like all people who live in a state which they wish were better, but know no more of this than their desire for it and do not understand that the first condition is to break with their present state—like neurasthenics or morphine addicts who would like to be cured but only as long as no one deprives them of their tics or their morphine, like certain rather worldly religious souls or artistic minds, aspiring to solitude yet prepared to imagine it only in so far as it does not imply absolutely renouncing their former life—Andrée was ready to love all God’s creatures but only as long as she had first managed to see them failing to triumph and, in order to do so, had humiliated them in advance. She did not understand that one should love even the proud and conquer their pride through love rather than more overweening pride. But the fact is that she was like those invalids who want to be cured by the same much-loved means as sustain their illness and which they would immediately cease to love if they abandoned these means. But one may learn to swim and still prefer to keep one’s feet dry.

In the late afternoon he was standing by a tent run by a trapper-merchant from Oregon, an Englishman named Haversham, the only man at the rendezvous in European dress, and Haversham asked, “Care for a cup of tea?” It had been a long time since McKeag had drunk tea and he said, “Don’t mind if I do.” The Englishman had two china cups and a small porcelain pot. Washing the cups with steaming water, he took down a square brown tin, opened the top carefully and placed a small portion of leaves in the pot. To McKeag they bore no visible difference from the tea leaves his mother had used, but when Haversham poured him a cup and he took his first sip, an aroma unlike any he had ever known greeted him. He sniffed it several times, then took a deep taste of the hot tea. It was better than anything he had previously tasted, better even than whiskey. What did it taste like? Well, at first it was tarry, as if the person making the tea had infused by mistake some stray ends of well-tarred rope. But it was penetrating too, and a wee bit salty, and very rich and lingering. McKeag noticed that its taste dwelled in the mouth long after that of an ordinary tea. It was a man’s tea, deep and subtle and blended in some rugged place. “What is it?” he asked. Haversham pointed to the brown canister, and McKeag said, “I can’t read.” Haversham indicated the lettering and the scene of tea-pickers in India. “Lapsang souchong,” he said. “Best tea in the world.” Impulsively McKeag asked, “You have some for sale?” “Of course. We’re the agents.” It was a tea, Haversham explained, blended in India especially for men who had known the sea. It was cured in a unique way which the makers kept secret. “But smoke and tar must obviously play a part,” he said. It came normally from India to London, but the English traders in Oregon imported theirs from China. “How long would a can like that last?” McKeag asked, cautiously again. “It’ll keep forever … with the top on.” “I mean, how many cups?” “I use it sparingly. It would last me a year.” “I’ll take two cans,” McKeag said, without asking the price. It was expensive, and as he tucked his small supply of coins back into his belt, Haversham explained, “The secret in making good lapsang souchong lies in heating the cup first. Heat it well. Then the flavor expands.” McKeag hid the canisters at the bottom of his gear, for he knew they were precious.