Borrow And Return Quotes

You stole my car." "Borrowed it I did, return it I will." "Okay Yoda, can I have the woman whose body you stole back?

Better to have flamed in the darkness, to have inspired others, to have lived, than to have sat in the darkness, cursing the people who borrowed, but did not return, your candle.

Jason turned to Leo. “Do you think you can fly this thing?” “Um…” Leo put his hand on the side of the helicopter, concentrating hard, as if listening to the machine. “Bell 412HP utility helicopter,” Leo said. “Composite four-blade main rotor, cruising speed twenty-two knots, service ceiling twenty-thousand feet. The tank is near full. Sure, I can fly it.” Piper smiled at the ranger again. “You din’t have a problem with an under-aged unlicensed kid borrowing your copter, do you? We’ll return it.” “I-“ The pilot nearly choked on the words, but she got them out: “I don’t have a problem with that.” Leo grinned. “Hop in kids, Uncle Leo’s gonna take you for a ride.

Always worth it to have tried, even if you fail, even if you fall like a meteor forever. Better to have flamed in the darkness, to have inspired others, to have lived, than to have sat in the darkness, cursing the people who borrowed, but did not return, your candle.

I've borrowed so much spiritual power from you that I haven't returned yet. And, I'm actually not done saying all that I wanted to say earlier, there's still so much. It's been so long since anyone listened to me talk, won't you stay?

I loved Reva, but I didn't like her anymore. We'd been friends since college, long enough that all we had left in common was our history together, a complex circuit of resentment, memory, jealousy, denial, and a few dresses I'd let Reva borrow, which she'd promised to dry clean and return but never did.

I remember Icarus. He flew too close to the sun. In the stories, though, it’s worth it. Always worth it to have tried, even if you fail, even if you fall like a meteor forever. Better to have flamed in the darkness, to have inspired others, to have lived, than to have sat in the darkness, cursing the people who borrowed, but did not return, your candle.

A moment later, Helen had returned; she was walking slowly now, and carefully, her hand on the back of a thin boy with a mop of wavy brown hair. He couldn’t have been older than twelve, and Clary recognized him immediately. Helen, her hand firmly clamped around the wrist of a younger boy whose hands were covered with blue wax. He must have been playing with the tapers in the huge candelabras that decorated the sides of the nave. He looked about twelve, with an impish grin and the same wavy, bitter-chocolate hair as his sister. Jules, Helen had called him. Her little brother. The impish grin was gone now. He looked tired and dirty and frightened. Skinny wrists stuck out of the cuffs of a white mourning jacket whose sleeves were too long for him. In his arms he was carrying a little boy, probably not more than two years old, with the same wavy brown hair that he had; it seemed to be a family trait. The rest of his family wore the same borrowed mourning clothes: following Julian was a brunette girl about ten, her hand firmly clasped in the hold of a boy the same age: the boy had a sheet of tangled black hair that nearly obscured his face. Fraternal twins, Clary guessed. After them came a girl who might have been eight or nine, her face round and very pale between brown braids. The misery on their faces cut at Clary’s heart. She thought of her power with runes, wishing that she could create one that would soften the blow of loss. Mourning runes existed, but only to honor the dead, in the same way that love runes existed, like wedding rings, to symbolize the bond of love. You couldn’t make someone love you with a rune, and you couldn’t assuage grief with it, either. So much magic, Clary thought, and nothing to mend a broken heart. “Julian Blackthorn,” said Jia Penhallow, and her voice was gentle. “Step forward, please.” Julian swallowed and handed the little boy he was holding over to his sister. He stepped forward, his eyes darting around the room. He was clearly scouring the crowd for someone. His shoulders had just begun to slump when another figure darted out onto the stage. A girl, also about twelve, with a tangle of blond hair that hung down around her shoulders: she wore jeans and a t-shirt that didn’t quite fit, and her head was down, as if she couldn’t bear so many people looking at her. It was clear that she didn’t want to be there — on the stage or perhaps even in Idris — but the moment he saw her, Julian seemed to relax. The terrified look vanished from his expression as she moved to stand next to him, her face ducked down and away from the crowd. “Julian,” said Jia, in the same gentle voice, “would you do something for us? Would you take up the Mortal Sword?

ON THE RETURN OF A BOOK LENT TO A FRIEND I GIVE humble and hearty thanks for the safe return of this book which having endured the perils of my friend's bookcase, and the bookcases of my friend's friends, now returns to me in reasonably good condition. I GIVE humble and hearty thanks that my friend did not see fit to give this book to his infant as a plaything, nor use it as an ash-tray for his burning cigar, nor as a teething-ring for his mastiff. WHEN I lent this book I deemed it as lost: I was resigned to the bitterness of the long parting: I never thought to look upon its pages again. BUT NOW that my book is come back to me, I rejoice and am exceeding glad! Bring hither the fatted morocco and let us rebind the volume and set it on the shelf of honour: for this my book was lent, and is returned again. PRESENTLY, therefore, I may return some of the books that I myself have borrowed.

A borrower who doesn't returns is a beggar.

You may borrow them, if you wish," so I could avoid letting him startle me. "I'd like that very much." "I should warn you, however, that I have several volumes devoted to curses for people who don't return books." "I'd like to borrow those, too.

...our modern civilization returns exceedingly little of what it borrows." -Martin Renner

In fact this is precisely the logic on which the Bank of England—the first successful modern central bank—was originally founded. In 1694, a consortium of English bankers made a loan of £1,200,000 to the king. In return they received a royal monopoly on the issuance of banknotes. What this meant in practice was they had the right to advance IOUs for a portion of the money the king now owed them to any inhabitant of the kingdom willing to borrow from them, or willing to deposit their own money in the bank—in effect, to circulate or "monetize" the newly created royal debt. This was a great deal for the bankers (they got to charge the king 8 percent annual interest for the original loan and simultaneously charge interest on the same money to the clients who borrowed it) , but it only worked as long as the original loan remained outstanding. To this day, this loan has never been paid back. It cannot be. If it ever were, the entire monetary system of Great Britain would cease to exist.

Aurora sagged. "Why is it," she asked, "that every time I'm with you two we end up stealing something big?" "We always return it," Donegan said, a little defensively. "Maybe not always in one piece or necessarily to the right person but return it we do, and so it is not stealing, it is merely borrowing." Gracious looked at him. "It's a little bit stealing." "Anyone who leaves a private jet just lying around deserves to have it stolen." "It wasn't lying around," said Gracious. "It was locked up tight. It took us an hour to dismantle the security system and get inside." Donegan looked at him. "You're not helping.

The most dangerous part of lending books lies in the returning. At such times, friendships hang by a thread. I look for agony, ecstasy, for tears, transfiguration, trembling hands, a broken voice - but what the borrower usually says is, "I enjoyed it." I enjoyed it - as if that were what books were for.

Credit' comes from the Latin 'credere', 'to believe', for credit is the belief that the money you're borrowing will someday be returned, a belief that needs the future to function in.

There is no such thing as a good influence, Mr. Gray. All influence is immoral - immoral from the scientific point of view.' 'Why?' 'Because to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtues are not real to him. His sins, if there are such things as sins, are borrowed. He becomes an echo of someone else's music, an actor of a part that has not been written for him. The aim of life is self-development. To realize one's nature perfectly - that is what each of us is here ofr. People are afraid of themselves, nowadays. They have forgotten the highest of all duties, the duty that one owes to one's self. Of course they are charitable. They feed the hungry, and clothe the beggar. But their own souls starve, and are naked. Courage has gone out of our race. Perhaps we never had it. The terror of society, which is the basis of morals, the terror of God, which is the secret of religion - these are the two things that govern us. And yet [...] I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream - I believe that the world would gain such a fresh impulse of joy that we would forget all maladies of medievalism, and return to the Hellenic ideal - to something finer, richer, than the Hellenic ideal, it may be. [...] We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. ... The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful.

I have always been interested in this man. My father had a set of Tom Paine's books on the shelf at home. I must have opened the covers about the time I was 13. And I can still remember the flash of enlightenment which shone from his pages. It was a revelation, indeed, to encounter his views on political and religious matters, so different from the views of many people around us. Of course I did not understand him very well, but his sincerity and ardor made an impression upon me that nothing has ever served to lessen. I have heard it said that Paine borrowed from Montesquieu and Rousseau. Maybe he had read them both and learned something from each. I do not know. But I doubt that Paine ever borrowed a line from any man... Many a person who could not comprehend Rousseau, and would be puzzled by Montesquieu, could understand Paine as an open book. He wrote with a clarity, a sharpness of outline and exactness of speech that even a schoolboy should be able to grasp. There is nothing false, little that is subtle, and an impressive lack of the negative in Paine. He literally cried to his reader for a comprehending hour, and then filled that hour with such sagacious reasoning as we find surpassed nowhere else in American letters - seldom in any school of writing. Paine would have been the last to look upon himself as a man of letters. Liberty was the dear companion of his heart; truth in all things his object. ...we, perhaps, remember him best for his declaration: 'The world is my country; to do good my religion.' Again we see the spontaneous genius at work in 'The Rights of Man', and that genius busy at his favorite task - liberty. Written hurriedly and in the heat of controversy, 'The Rights of Man' yet compares favorably with classical models, and in some places rises to vaulting heights. Its appearance outmatched events attending Burke's effort in his 'Reflections'. Instantly the English public caught hold of this new contribution. It was more than a defense of liberty; it was a world declaration of what Paine had declared before in the Colonies. His reasoning was so cogent, his command of the subject so broad, that his legion of enemies found it hard to answer him. 'Tom Paine is quite right,' said Pitt, the Prime Minister, 'but if I were to encourage his views we should have a bloody revolution.' Here we see the progressive quality of Paine's genius at its best. 'The Rights of Man' amplified and reasserted what already had been said in 'Common Sense', with now a greater force and the power of a maturing mind. Just when Paine was at the height of his renown, an indictment for treason confronted him. About the same time he was elected a member of the Revolutionary Assembly and escaped to France. So little did he know of the French tongue that addresses to his constituents had to be translated by an interpreter. But he sat in the assembly. Shrinking from the guillotine, he encountered Robespierre's enmity, and presently found himself in prison, facing that dread instrument. But his imprisonment was fertile. Already he had written the first part of 'The Age of Reason' and now turned his time to the latter part. Presently his second escape cheated Robespierre of vengeance, and in the course of events 'The Age of Reason' appeared. Instantly it became a source of contention which still endures. Paine returned to the United States a little broken, and went to live at his home in New Rochelle - a public gift. Many of his old companions in the struggle for liberty avoided him, and he was publicly condemned by the unthinking. {The Philosophy of Paine, June 7, 1925}

Sometimes a tragedy must happen to keep a soul on schedule. This is the reason for things that seem to have no reason. This is the reason that we cannot fathom when we are going through it. Perhaps I will get very sick. People wonder why cancer exists when it is just a clever method to teach people lessons about love and loss. It borrows time or steals it depending on the needs of Heaven. It is a vehicle to get us where we need to be. It calls us home because something needs us there.

Like the perfect beach vacation, where the routine is so blissfully uneventful that when you return home and friends ask how your trip was, you can’t really recall what exactly you did to fill up so many hours. That’s what being with Dex is like.

Borrowed books and umbrellas are seldom returned

Jesus was born in a borrowed barn, he was buried in a borrowed tomb, and in-between it all he borrowed mankind’s sin with the intent of never returning it.

Books, on the other hand … you borrow from a library until you find the book you love, and then you keep it. The library won’t let you borrow more books until you return it, but you never return it because you’ll never need any other book

It was the American middle class. No one's house cost more than two or three year's salary, and I doubt the spread in annual wages (except for the osteopath) exceeded more than five thousand dollars. And other than the doctor (who made house calls), the store managers, the minister, the salesman, and the banker, everyone belonged to a union. That meant they worked a forty-hour week, had the entire weekend off (plus two to four weeks' paid vacation in the summer), comprehensive medical benefits, and job security. In return for all that, the country became the most productive in the world and in our little neighborhood it meant your furnace was always working, your kids could be dropped off at the neighbors without notice, you could run next door anytime to borrow a half-dozen eggs, and the doors to all the homes were never locked -- because who would need to steal anything if they already had all that they needed?

Books are essential to me. I cannot live without them, because I cannot live without reading. But, Arry has just said to me, you can always borrow them so why buy them? I don't buy books just to collect them. I'm not a collector. I'm not interested in them as objects that might be valuable one day, regardless of what they are about, nor do I want to own every book ever written by one particular author or on one particular subject. I buy them because I want to read them, and I keep them because I've read them. I can't afford to buy all the ones I'd like to, so I have to borrow quite a few, and this has taught me something about myself, which I haven't heard anyone else admit. When I've read a book which I really like, a book which MATTERS, I feel it belongs to me. I mean, the book itself, the copy I've read. It's as if I pour myself onto the pages as I read them, all my thoughts and emotions, so that by the time I've finished that copy holds inside it the essence of my reading. A borrowed book has to be returned, so I lose this essence of myself when I give it back. Besides which, a borrowed book has inside it something of everyone else who's read it. They've fingered it and pawed over it, breathed on it, done heaven knows what else as well as read it. And knowing this spoils my reading. The other readers get in my way. I can feel their presence on the cover and on the pages. They even make it smell differently from my own books. In fact, to my mind they've polluted the book and everything in it. That is also why I never buy second-hand books.

Once a book falls into our possession, it is ours, the same way children lay their claim: 'That's my book.' As if it were organically part of them. That must be why we have so much trouble returning borrowed books. It's not exactly theft (of course not, we're not thieves, what are you implying?); it's simply a slippage in ownership or, better still, a transfer of substance. That which belonged to someone else becomes mine when I look at it. And if I like what I read, naturally I'll have difficulty giving it back.

Most of our fears are borrowed. Since that’s the case, we should get busy returning them.

It is a sentiment of tremendous truth and simplicity, yet tremendously difficult for the mind to metabolize — we remain material creatures, spiritually sundered by the fact of our borrowed atoms, which we will each return to the universe, to the stardust that made us, despite our best earthly efforts.

There is no such thing as a good influence, Mr. Gray. All influence is immoral—immoral from the scientific point of view." "Why?" "Because to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtues are not real to him. His sins, if there are such things as sins, are borrowed. He becomes an echo of some one else's music, an actor of a part that has not been written for him. The aim of life is self-development. To realize one's nature perfectly—that is what each of us is here for. People are afraid of themselves, nowadays. They have forgotten the highest of all duties, the duty hat one owes to one's self. Of course, they are charitable. They feed the hungry and clothe the beggar. But their own souls starve, and are naked. Courage has gone out of our race. Perhaps we never really had it. The terror of society, which is the basis of morals, the terror of God, which is the secret of religion—these are the two things that govern us. And yet, I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream—I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediaevalism, and return to the Hellenic ideal—to something finer, richer than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself

It is difficult to begin without borrowing, but perhaps it is the most generous course thus to permit your fellow-men to have an interest in your enterprise. The owner of the axe, as he released his hold on it, said that it was the apple of his eye; but I returned it sharper than I received it.

Trudi’s gift lay in knowing. Knowing the words that named the thoughts inside people’s minds, the words that masked the fears and secrets inside their hearts. To force their secrets to the surface like water farts and let them rip through the silence. They called her a snoop, a meddler. But even though she was more inconvenient to them than ever before, they kept coming back—to borrow books, they liked to believe—yet, what they really came for, even those who feared Trudi Montag, were the stories she told them about their neighbors and relatives. What they brought Trudi in return were stories of their own lives, which they yielded to her questions or, unknowingly, to her ears as she overheard them talk to each other between the stacks; and they didn’t even miss what she had taken from them until the words they’d bartered in return for her tales had ripened into new stories that

Schwitzgebel even scrounged up the missing-book lists from dozens of libraries and found that academic books on ethics, which are presumably borrowed mostly by ethicists, are more likely to be stolen or just never returned than books in other areas of philosophy.49 In other words, expertise in moral reasoning does not seem to improve moral behavior, and it might even make it worse (perhaps by making the rider more skilled at post hoc justification).

Your mistake, indeed the mistake of your inherently finite senses, is to view the universe as an extension of yourself. You expect that, like you, it should have a beginning, a middle, and an end. but what you fail to understand is that everything you consider to be you, except for that rather silly imaginary part you call consciousness, is merely bits and pieces borrowed from the universe, and to the universe it will all return. You had no beginning, and you will have no ending. Everything that is you has always been and will always be.

To borrow means to take and use something belonging to someone else and then eventually return it.

Grief The borrowed handkerchief where she wept returned to me months later, starched, pressed.

Jesus was buried in a borrowed tomb because He was planning on returning it to its rightful owner after a short weekend.

LONG LIVE... This country is but a wish of the spirit, a counter-sepulcher. In my country, tender proofs of spring and badly dressed birds are preferred to far-off goals. Truth waits for dawn beside a candle. Window glass is neglected. To the watchful, what does it matter? In my country, we don't question a man deeply moved. There is no malignant shadow on the capsized boat. A cool hello is unknown in my country. We borrow only what can be returned increased. There are leaves, many leaves, on the trees in my country. The branches are free to bear no fruits. We don't believe in the good faith of the victor. In my country, we say thank you.

If a pot can multiply. One day Nasrudin lent his cooking pots to a neighbour, who was giving a feast. The neighbour returned them, together with one extra one – a very tiny pot. 'What is this?' asked Nasrudin. 'According to law, I have given you the offspring of your property which was born when the pots were in my care,' said the joker. Shortly afterwards Nasrudin borrowed his neighbour's pots, but did not return them. The man came round to get them back. 'Alas!' said Nasrudin, 'they are dead. We have established, have we not, that pots are mortal?'.

The most powerful anti-Christian movement is the one that takes over and "radicalizes" the concern for victims in order to paganize it. The powers and principalities want to be “revolutionary” now, and they reproach Christianity for not defending victims with enough ardor. In Christian history they see nothing but persecutions, acts of oppression, inquisitions. This other totalitarianism presents itself as the liberator of humanity. In trying to usurp the place of Christ, the powers imitate him in the way a mimetic rival imitates his model in order to defeat him. They denounce the Christian concern for victims as hypocritical and a pale imitation of the authentic crusade against oppression and persecution for which they would carry the banner themselves. In the symbolic language of the New Testament, we would say that in our world Satan, trying to make a new start and gain new triumphs, borrows the language of victims. ... The Antichrist boasts of bringing to human beings the peace and tolerance that Christianity promised but has failed to deliver. Actually, what the radicalization of contemporary victimology produces is a return to all sorts of pagan practices: abortion, euthanasia, sexual undifferentiation, Roman circus games galore but without real victims, etc. Neo-paganism would like to turn the Ten Commandments and all of Judeo-Christian morality into some alleged intolerable violence, and indeed its primary objective is their complete abolition. Faithful observance of the moral law is perceived as complicity with the forces of persecution that are essentially religious... Neo-paganism locates happiness in the unlimited satisfaction of desires, which means the suppression of all prohibitions. This idea acquires a semblance of credibility in the limited domain of consumer goods, whose prodigious multiplication, thanks to technological progress, weakens certain mimetic rivalries. The weakening of mimetic rivalries confers an appearance of plausibility, but only that, on the stance that turns the moral law into an instrument of repression and persecution.

Still, even now, when a woman says something uncomfortable about male misconduct, she is routinely portrayed as delusional, a malicious conspirator, a pathological liar, a whiner who doesn't recognize it's all in fun, or all of the above. The overkill of these responses recalls Freud's deployment of the joke about the broken kettle. A man accused by his neighbor of having returned a broken kettle damaged replies that he had returned it undamaged, it was already damaged when he borrowed it, and he had never borrowed it anyway. When a woman accused a man and he or his defenders protest that much, she becomes that broken kettle.

his business. On Denman's death he returned to his former trade, and shortly set up a printing house of his own from which he published "The Pennsylvania Gazette," to which he contributed many essays, and which he made a medium for agitating a variety of local reforms. In 1732 he began to issue his famous "Poor Richard's Almanac" for the enrichment of which he borrowed or composed those pithy utterances of worldly wisdom which are the basis of a large part of his popular reputation.

Once I was asked by a seatmate on a trans-Pacific flight, a man who took the liberty of glancing repeatedly at the correspondence in my lap, what instruction he should give his fifteen-year-old daughter, who wanted to be a writer. I didn't know how to answer him, but before I could think I heard myself saying, 'Tell your daughter three things.' "Tell her to read, I said. Tell her to read whatever interests her, and protect her if someone declares what she's reading to be trash. No one can fathom what happens between a human being and written language. She may be paying attention to things in the world beyond anyone else's comprehension, things that feed her curiosity, her singular heart and mind. Tell her to read classics like The Odyssey. They've been around a long time because the patterns in them have proved endlessly useful, and, to borrow Evan Connell's observation, with a good book you never touch bottom. But warn your daughter that ideas of heroism, of love, of human duty and devotion that women have been writing about for centuries will not be available to her in this form. To find these voices she will have to search. When, on her own, she begins to ask, make her a present of George Eliot, or the travel writing of Alexandra David-Neel, or To the Lighthouse. "Second, I said, tell your daughter that she can learn a great deal about writing by reading and by studying books about grammar and the organization of ideas, but that if she wishes to write well she will have to become someone. She will have to discover her beliefs, and then speak to us from within those beliefs. If her prose doesn't come out of her belief, whatever that proves to be, she will only be passing on information, of which we are in no great need. So help her discover what she means. "Finally, I said, tell your daughter to get out of town, and help her do that. I don't necessarily mean to travel to Kazakhstan, or wherever, but to learn another language, to live with people other than her own, to separate herself from the familiar. Then, when she returns, she will be better able to understand why she loves the familiar, and will give us a fresh sense of how fortunate we are to share these things. "Read. Find out what you truly are. Get away from the familiar. Every writer, I told him, will offer you thoughts about writing that are different, but these three I trust.

You have something else of mine, Miss Wakefield,” he amended. “I believe you meant to borrow it and return it directly, but you never did return . . . my heart. It’s been in your possession since our first meeting.” She drew in a staggered breath, daring to hope. “Though without a heart, one might wonder how I came to be here, standing before you right now,” he went on, making her heard spin again. “Do you wonder, Miss Wakefield?” When she nodded, he grinned and placed her hand over his chest. “There is a heart in here, but it is not mine. You see, I believe you made a dire mistake our first meeting. When you meant to return mine, instead you gave me yours. Doesn’t it beat strangely beneath my breast?

I never knew there was a place where you could go look at books, much less borrow them, then return them when you are through looking. Imagine! Something that precious!

Borrow money only for an education that will yield enough of a return in the job market to allow you to pay your loans back.

But maybe I’d need something to read on my ride to my future, I thought. I could borrow a few of the finer books from the X-ville library, disappear and never return them.

You do not make money borrowing money; you make money making money-making money. - On Making Money

Schwitzgebel even scrounged up the missing-book lists from dozens of libraries and found that academic books on ethics, which are presumably borrowed mostly by ethicists, are more likely to be stolen or just never returned than books in other areas of philosophy.49 In other words, expertise in moral reasoning does not seem to improve moral behavior, and it might even make it worse

I heard Michelangelo used to borrow paintings from his friends,” Small pipes in, “copy them, then return the copies and keep the originals for himself.” “Well, that would have worked out great for his friends,” Mike

Skinny as Mum was, she'd always had a good appetite, so when she couldn't eat her roast potatoes I knew the end must be nigh. [...] We opened our presents and Mum put a polka-dot shower cap on her head and let us take pictures of her in it, which was most unlike her, she liked to be a bit dignified about things. This was another indication that she knew she was dying. Other signs to look out for are when an elderly person starts giving away their things – usually about two or three years before they die – and if they insist, rather aggressively, on returning anything they've borrowed or get annoyed if you give them gifts – they don't want any more clutter.

They asked me to tell you what it was like to be twenty and pregnant in 1950 and when you tell your boyfriend you’re pregnant, he tells you about a friend of his in the army whose girl told him she was pregnant, so he got all his buddies to come and say, “We all fucked her, so who knows who the father is?” And he laughs at the good joke…. What was it like, if you were planning to go to graduate school and get a degree and earn a living so you could support yourself and do the work you loved—what it was like to be a senior at Radcliffe and pregnant and if you bore this child, this child which the law demanded you bear and would then call “unlawful,” “illegitimate,” this child whose father denied it … What was it like? […] It’s like this: if I had dropped out of college, thrown away my education, depended on my parents … if I had done all that, which is what the anti-abortion people want me to have done, I would have borne a child for them, … the authorities, the theorists, the fundamentalists; I would have born a child for them, their child. But I would not have born my own first child, or second child, or third child. My children. The life of that fetus would have prevented, would have aborted, three other fetuses … the three wanted children, the three I had with my husband—whom, if I had not aborted the unwanted one, I would never have met … I would have been an “unwed mother” of a three-year-old in California, without work, with half an education, living off her parents…. But it is the children I have to come back to, my children Elisabeth, Caroline, Theodore, my joy, my pride, my loves. If I had not broken the law and aborted that life nobody wanted, they would have been aborted by a cruel, bigoted, and senseless law. They would never have been born. This thought I cannot bear. What was it like, in the Dark Ages when abortion was a crime, for the girl whose dad couldn’t borrow cash, as my dad could? What was it like for the girl who couldn’t even tell her dad, because he would go crazy with shame and rage? Who couldn’t tell her mother? Who had to go alone to that filthy room and put herself body and soul into the hands of a professional criminal? – because that is what every doctor who did an abortion was, whether he was an extortionist or an idealist. You know what it was like for her. You know and I know; that is why we are here. We are not going back to the Dark Ages. We are not going to let anybody in this country have that kind of power over any girl or woman. There are great powers, outside the government and in it, trying to legislate the return of darkness. We are not great powers. But we are the light. Nobody can put us out. May all of you shine very bright and steady, today and always.

Usury was seen above all as an assault on Christian charity, on Jesus’s injunction to treat the poor as they would treat the Christ himself, giving without expectation of return and allowing the borrower to decide on recompense (Luke 6:34

Lending Out Books You're always giving, my therapist said. You have to learn how to take. Whenever you meet a woman, the first thing you do is lend her your books. You think she'll have to see you again in order to return them. But what happens is, she doesn't have the time to read them, & she's afraid if she sees you again you'll expect her to talk about them, & will want to lend her even more. So she cancels the date. You end up losing a lot of books. You should borrow hers.

Eve returned to her lip-gloss application. "Biology. Ms Whittier," she said, not bothering to look at Luke. "Cool. Me too. Can I borrow that?" He reached around her and plucked her lip glaze out of her fingers. She still held the wand. He held out his hand for it. "What? No," Eve said. "Come on, it's my first day. I want to make a good impression. And clearly biology can't be understood without lipstick," Luke joked. "Funny." Eve grabbed the lip glaze back. "This stuff is really good for you." Luke raised his eyebrows. They disappeared into his floppy blond hair. He didn't have expressive dark brows like Mal. "It has green tea antioxidants," Eve continued. "And macadamia extract and aloe vera for healing." "Oh. That's different then," Luke said. "Carry on.

Of course, she had paid for her books –most of them. Like almost every other bibliophile on the planet, Tess had books, borrowed from friends, that she had never returned, even as some of her favorite titles lingered in friends' homes, never to be seen again.

Thoughts of suicide to stop it all now while I am still in control and aware of the world around me. But then I think of Charlie waiting at the window. His life is not mine to throw away. I've just borrowed it for a while, and now I'm being asked to return it.

Make your first punch count, don’t ever quit on your team, never point a gun at someone unless you’re prepared to use it, try to return things in better condition than when you borrowed them (cleaned, oiled, and tuned up), and never, ever drink while playing cards.

In Eric Partridge’s book The Gentle Art of Lexicography, there is a story about an elderly lady ‘who, on borrowing a dictionary from her municipal library, returned it with the comment, “A very unusual book indeed—but the stories are extremely short, aren’t they?”’3

The end is brother to the beginning. He who is sent out is obliged to return. No one may resist what must come to pass. No individual may gainsay that which all humans must suffer. A man shall return what he has borrowed. All humans are strangers on this Earth. They must pass from something to nothing. Every man’s life runs along on fast feet: this moment, living; in the turning of a hand, dead. To briefly conclude: every human owes the debt of death and has inherited death. If you weep for your wife’s youth, you are wrong to do so; as soon as a human has life, so soon is he old enough to die.

I leave the bridge in peace; we part as friends. I take so much of her with me and leave so much of myself behind. I think that's what life must be about-- helping others, leaving pieces of us with them, in return fitting borrowed pieces from them into our own voids, each person helping others along the way.

An acquaintance with the apprentices of booksellers enabled me sometimes to borrow a small one, which I was careful to return soon and clean. Often I sat up in my room reading the greatest part of the night, when the book was borrowed in the evening and to be returned early in the morning, lest it should be missed or wanted.

Nietzsche, with his grotesque exaggeration, goes much further. The strong men, the masters, regain the pure conscience of a beast of prey; monsters filled with joy, they can return from a fearful succession of murder, arson, rape and torture with the same joy in their hearts, the same contentment in their souls as if they had indulged in some student’s rag… When a man is capable of commanding, when he is by nature a “Master,” when he is violent in act and gesture, of what importance are treaties to him?… To judge morality properly, it must be replaced by two concepts borrowed from zoology: the taming of a beast and the breeding of a specific species.

It is unimpressive to not return what’s been borrowed. Whether you have borrowed money, folding chairs, yard tools, or a popular book, always make sure you return to another person what is rightfully theirs. Lending it to you in the first place was a gift of trust and assistance. Being slow to give back in return may be considered rude.

The wise man … does not need to walk about timidly or cautiously: for he possesses such self-confidence that he does not hesitate to go to meet fortune nor will he ever yield his position to her: nor has he any reason to fear her, because he considers not only slaves, property, and positions of honor, but also his body, his eyes, his hands, — everything which can make life dearer, even his very self, as among uncertain things, and lives as if he had borrowed them for his own use and was prepared to return them without sadness whenever claimed. Nor does he appear worthless in his own eyes because he knows that he is not his own, but he will do everything as diligently and carefully as a conscientious and pious man is accustomed to guard that which is entrusted in his care. Yet whenever he is ordered to return them, he will not complain to fortune, but will say: “I thank you for this which I have had in my possession. I have indeed cared for your property, — even to my great disadvantage, — but, since you command it, I give it back to you and restore it thankfully and willingly…” If nature should demand of us that which she has previously entrusted to us, we will also say to her: “Take back a better mind than you gave: I seek no way of escape nor flee: I have voluntarily improved for you what you gave me without my knowledge; take it away.” What hardship is there in returning to the place whence one has come? That man lives badly who does not know how to die well.

The Healing spells on his chest were certainly earning their keep tonight. Sullivan got to his feet. The lack of noise from the courtyard indicated that his team had gotten all the mechanical men. “Thanks.” Toru just grunted a noncommittal response as he lifted the feed tray to check the condition of his borrowed machine gun. They didn’t see the final robot inside until it turned on its eye and illuminated the Iron Guard in blue light. Sullivan’s Spike reversed gravity, and the gigantic machine fell upward to hit the steel beams in the ceiling. Sullivan cut his Power and the robot dropped. It crashed hard into the floor where it lay twitching and kicking. The two of them riddled the mechanical man with bullets until the light died and it lay still in a spreading puddle of oil. “Normally, this would be the part where you thank me for returning the favor and saving your life.” “Yes. Normally… If we were court ladies instead of warriors,” Toru answered. “Shall we continue onward or do you wish to stop and discuss your feelings over tea?” Sullivan looked forward to the day that the two of them would be able to finish their fight. “Let’s go.

Icarus! It’s not as if I have forgotten all names. I remember Icarus. He flew too close to the sun. In the stories, though, it’s worth it. Always worth it to have tried, even if you fail, even if you fall like a meteor forever. Better to have flamed in the darkness, to have inspired others, to have lived, than to have sat in the darkness, cursing the people who borrowed, but did not return, your candle.

Come. You can borrow a horse and go to him. I will send word to Winterfrost that if Merrick returns, you have gone to find him.” “Why?” Cassius stopped and looked at her. “Why would you do all this? I have ruined his reputation. I…” “Love my brother, that is what you do and that is all that matters to me. You still love him, do you not?” she asked. “With every ounce of my heart and soul,” Cassius replied. “Nothing matters more than that.” No…no it didn’t. They hurried the rest of the way to the stables. Princess Marjorie watched while Cassius prepared Tabby to ride. When he finished, he hiked his bag more securely on his shoulder before using the stirrup to climb into the saddle. “Thank you, Your High—Marjorie,” he told her, and then he was gone, flying through the woods and to their magical place beneath the canopy of dreams where all their stories could come true.

This seat taken?" My eyes grazing over the only other occupant, a guy with long glossy dark hair with his head bent over a book. "It's all yours," he says. And when he lifts his head and smiles,my heart just about leaps from my chest. It's the boy from my dreams. The boy from the Rabbit Hole,the gas station,and the cave-sitting before me with those same amazing,icy-blue eues, those same alluring lips I've kissed multiple times-but only in slumber, never in waking life. I scold my heart to settle,but it doesn't obey. I admonish myself to sit,to act normal, casual-and I just barely succeed. Stealing a series of surreptitious looks as I search through my backpack, taking in his square chin,wide generous lips,strong brow,defined cheekbones, and smooth brown skin-the exact same features as Cade. "You're the new girl,right?" He abandons his book,tilting his head in a way that causes his hair to stream over his shoulder,so glossy and inviting it takes all of my will not to lean across the table and touch it. I nod in reply,or at least I think I do.I can't be too sure.I'm too stricken by his gaze-the way it mirrors mine-trying to determine if he knows me, recognizes me,if he's surprised to find me here.Wishing Paloma had better prepared me-focused more on him and less on his brother. I force my gaze from his.Bang my knee hard against the table as I swivel in my seat.Feeling so odd and unsettled,I wish I'd picked another place to sit, though it's pretty clear no other table would have me. He buries his smile and returns to the book.Allowing a few minutes to pass,not nearly enough time for me to get a grip on myself,when he looks up and says, "Are you staring at me because you've seen my doppelganer roaming the halls,playing king of the cafeteria? Or because you need to borrow a pencil and you're too shy to ask?" I clear the lump from my throat, push the words past my lips when I say, "No one's ever accused me of being shy." A statement that,while steeped in truth, stands at direct odds with the way I feel now,sitting so close to him. "So I guess it's your twin-or doppelganer,as you say." I keep my voice light, as though I'm not at all affected by his presence,but the trill note at the end gives me away.Every part of me now vibrating with the most intense surge of energy-like I've been plugged into the wall and switched on-and it's all I can do to keep from grabbing hold of his shirt, demanding to know if he dreamed the dreams too. He nods,allowing an easy,cool smile to widen his lips. "We're identical," he says. "As I'm sure you've guessed. Though it's easy enough to tell us apart. For one thing,he keeps his hair short.For another-" "The eyes-" I blurt,regretting the words the instant they're out.From the look on his face,he has no idea what I'm talking about. "Yours are...kinder." My cheeks burn so hot I force myself to look away,as words of reproach stampede my brain. Why am I acting like such an inept loser? Why do I insist on embarrassing myself-in front of him-of all people? I have to pull it together.I have to remember who I am-what I am-and what I was born to do.Which is basically to crush him and his kind-or,at the very least,to temper the damage they do.

How did you find me?” He unclenched his jaw to answer. “When Wheatgerm returned to the stables, I followed her tracks until they disappeared. And then I heard someone bellowing nonsense, and I knew it must be you.” “Who the blazes is Wheatgerm?” “The horse you stole from the abbey,” he said as if talking to a simpleton. “You mean Butter. And I didn’t steal her. I borrowed her. I take it she’s safe?” “Cold and tired, but safe in the stables eating like she’s half starved. Which she probably is, thanks to you. And her name isn’t Butter.” “It is now.” “She’s not yours to name.” “She’s mine in spirit now that we’ve had an adventure together. And her name suits her. She’s soft and yellow, like butter.” He made a disgusted sound. “If we all had names to suit us, you’d be called Thorn in My Backside. Or Plague of the Gods.” I prickled at his scathing tone. “And you’d be Miserable Blockhead.” “Is that the best you can do?” “Give me time. I’m half frozen.

Are you insane?” “I was until you showed up, remember,” he said dryly. “And then things got worse after I returned to mental health.” She looked at Vishous. “Do you have any extra guns I can borrow?” The Brother started to smile. “You know, I like you. But can you shoot?” “Only to kill,” she said grimly. “No, I take that back. If someone doesn’t respect me properly, I can get pretty goddamn trigger-happy, and I like places that take a while to heal.” The Brother smiled, flashing his fangs. “Fair enough.

Thousands of Jews in the ghetto came to their library to borrow books. Reading gave both hope and consolation to the inhabitants, as a fifteen-year-old boy, Yitzhak Rudashevski, wrote in his diary on the same day that the library celebrated its hundred thousandth book loan: 'Hundreds of people read in the ghetto. Reading has become the ghetto's greatest pleasure. Books give one a feeling of freedom; books connect us to the world. The loan of the hundred thousandth copy is something the ghetto can be proud of.

In my opinion the basic cause for the relative failure of the two greatest revolutions in history resides not, to borrow again from Voline, in "historic inevitability," or simply in the subjective "errors" of revolutionary actors. The revolution bears within itself a serious contradiction (a contradiction which fortunately—and we will return to the subject —is not irremediable and is attenuated with time): it can only arise, it can only vanquish if it issues from the depths of the popular masses, from their irresistible spontaneous uprising; but although the class instinct drives the popular masses to break their chains, they are yet lacking in education and consciousness. And since, in their formidable but tumultuous and blind drive towards liberty, they run up against privileged, conscious, educated, organized, and tested social classes, they can only vanquish the resistance they meet if they succeed in obtaining in the heat of the struggle, the consciousness, the science, the organization, and the experience they lack. But the very fact of forging the weapons I have just listed summarily, and which alone can ensure their superiority over the enemy, bears an immense peril within it: that of killing the spontaneity that is the very spirit of the revolution; that of compromising freedom through organization; that of allowing the movement to be confiscated by an elite minority of more educated, more conscious, more experienced militants who, to begin with, offer themselves as guides in order, in the end, to impose themselves as chiefs and to subject the masses to new forms of the oppression of man by man.

When a man lives with the wilderness he comes to an acceptance of death as a part of living, he sees the leaves fall and rot away to build the soil for other trees and plants to be born. The leaves gather strength from sun and rain, gathering the capital on which they live to return it to the soil when they die. Only for a time have they borrowed their life from the sum of things, using their small portion of sun, earth, and rain, some of the chemicals that go into their being - all to be paid back when death comes. All to be used again and again.

READING The Sound and the Fury last night, I came upon words in Quentin Compson’s thought that belonged to E. E. Cummings and the thirties, not to the year 1910. “Land of the kike home of the wop,” says Compson to himself when he buys a bun from a small Italian girl. This I would have read without flinching in Chicago but in Jerusalem I flinched and put the book down. Returning to it next day, I found Faulkner guilty of no offense. It’s possible that people at the turn of the century were saying “land of the kike” and that Faulkner didn’t borrow it from Cummings.

My earliest memory of imaginative and intellectual pleasure (though I didn’t know that then) as a child was the ritual walk I took every day to my local library to exchange my comics. All day I looked forward to coming back from school, kicking off my shoes, chucking the uniform for something comfortable, slipping into chappals, snacking on something hurriedly, and then waiting impatiently for the library doors to open. And then would come the best part: returning the previous day’s comic (which by now I would have read several times) and browsing for a new one. On my small deposit, I could borrow only one.

He fussed and argued and finally went away saying he’d bring back the deed. Mama sent Francie over to Sissy’s house to borrow two dollars. When the undertaker came back with the deed, Katie, remembering something her mother had said fourteen years ago read it slowly and carefully. She made Francie and Neeley read it too. The undertaker stood first on one foot, then on the other. When all three Nolans were satisfied that the deed was in order, Katie handed over the money. “Why should I want to cheat you, Mrs. Nolan?” he asked plaintively as he put the money away carefully. “Why should anyone want to cheat anybody?” she asked in return. “But they do.” The

OLIVER DAVENANT did not merely read books. He snuffed them up, took breaths of them into his lungs, filled his eyes with the sight of the print and his head with the sound of words. Some emanation from the book itself poured into his bones, as if he were absorbing steady sunshine. The pages had personality. He was of the kind who cannot have a horrifying book in the room at night. He would, in fine weather, lay it upon an outside sill and close the window. Often Julia would see a book lying on his doormat. As well as this, his reading led him in and out of love. At first, it was the picture of Alice going up on tiptoe to shake hands with Humpty Dumpty; then the little Fatima in his Arthur Rackham book, her sweet dusky face, the coins hanging on her brow, the billowing trousers and embroidered coat. Her childish face was alive with excitement as she put the key to the lock. “Don’t!” he had once cried to her in loud agony. In London, he would go every Saturday morning to the Public Library to look at a picture of Lorna Doone. Some Saturdays it was not there, and he would go home again, wondering who had borrowed her, in what kind of house she found herself that week-end. On his last Saturday, he went to say good-bye and the book was not there, so he sat down at a table to await its return. Just before the library was to be shut for lunch-time, he went to the shelf and kissed the two books which would lie on either side of his Lorna when she was returned and, having left this message of farewell, made his way home, late for lunch and empty of heart. If this passion is to be called reading, then the matrons with their circulating libraries and the clergymen with their detective tales are merely flirting and passing time. To discover how Oliver’s life was lived, it was necessary, as in reading The Waste Land, to have an extensive knowledge of literature. With impartiality, he studied comic papers and encyclopaedia, Eleanor’s pamphlets on whatever interested her at the moment, the labels on breakfast cereals and cod liver oil, Conan Doyle and Charlotte Brontë.

to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtues are not real to him. His sins, if there are such things as sins, are borrowed. He becomes an echo of some one else's music, an actor of a part that has not been written for him. The aim of life is self-development. To realize one's nature perfectly - that is what each of us is here for. People are afraid of themselves, nowadays. They have forgotten the highest of all duties, the duty one owes to one's self. Of course they are charitable. They feed the hungry, and clothe the beggar. But their own souls starve, and are naked. Courage has gone out of our race. Perhaps we never really had it. The terror of society, which is the basis of morals, the terror of God, which is the secret of religion - these are the two things that govern us. And yet, I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream - I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediævalism, and return to the Hellenic ideal - to something finer, richer, than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but recollection of a pleasure, or the luxury of regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden itself, with desire for what its monstrous laws have made monstrous and unlawful. It is in the brain, and the brain only, that the great sins of the world takes place also. You, yourself, have had passions that made you afraid, thoughts that have filled you with terror, day-dreams and sleeping dreams whose mere memory might stain your cheek with shame -

When you have a problem with an adult—say, for example, you have a friend who's always borrowing things and returning them late or broken or not at all—you probably don't think about how you can punish that person. You think about how to respectfully protect yourself. You don't say, "Now that you've given me back my jacket with a stain on it, and broken the side mirror off my car, I'm going to . . . slap you." That would be assault. Or ". . . lock you in your room for an hour." That would be imprisonment. Or ". . . take away your smart phone." That would be theft. You'd probably say something like, "I don't feel comfortable lending you clothes anymore. I get very upset when they come back damaged. And, I can't lend you my car, which I just got repaired. I need to have it in working condition. In fact, I'd appreciate some help with the repair bill!

Although his intimacy with Stephen Maturin did not allow him to ask questions that might be judged impertinent, it was of such a rare kind that he could ask for money without the least hesitation. "Have you any money, Stephen?" he said, the Marine having vanished in the trees. "How I hope you have. I shall have to borrow the Marine's guinea from you, and a great deal more besides, if his message is what I dearly trust. My half-pay is not due until the month after next, and we are living on credit." "Money, is it?" said Stephen, who had been thinking about lemurs. There were lemurs in Madagascar: might there not be lemurs on Reunion? Lemurs concealed among the forests and the mountains of the interior? "Money? Oh, yes, I have money galore." He felt in his pockets. "The question is, where is it?" He felt again, patted his bosom, and brought out a couple of greasy two pound notes on a country bank. "That is not it," he muttered, going through his pockets again. "Yet I was sure--was it in my other coat? did I perhaps leave it in London?--you are growing old, Maturin--ah, you dog, there you are!" he cried triumphantly, returning to the first pocket and drawing forth a neat roll, tied with tape. "There. I had confused it with my lancet-case. It was Mrs Broad of the Grapes that did it up, finding it in a Bank of England wrapper that I had--that I had neglected. A most ingenious way of carrying money, calculated to deceive the pick-pocket. I hope it will suffice." "How much is it?" asked Jack. "Sixty or seventy pound, I dare say." "But, Stephen, the top note is a fifty, and so is the next. I do not believe you ever counted them." "Well, never mind, never mind," said Stephen testily. "I meant a hundred and sixty. Indeed, I said as much, only you did not attend.

Grudgingly, she approved the commission, provided he use only child-safe paints and that the work be done within twenty-four hours. Gabriel hurried off to a nearby paint store with his bodyguards in tow and returned in short order with the necessary supplies. With a few strokes of a roller—an instrument he had never used before—he obliterated Chiara’s work beneath a fresh layer of pale blue paint. It remained too wet to work more that evening, so he rose early the next morning and swiftly decorated the wall in a bank of glowing Titianesque clouds. Lastly, he added a small child angel, a boy, who was peering downward over the edge of the highest cloud on the scene below. The figure was borrowed from Veronese’s Virgin and Child in Glory with Saints. With tears in his eyes and a trembling hand, Gabriel gave the angel the face of his son as it appeared on the night of his death. Then he signed his name and the date, and it was done.

Yes! Yes!” she cried. “Like a library! We could put a system in place where they borrow books. And they return them, we could have cards as well. Oh my God! Why didn’t I think of it before?” “Why would they borrow books from us when there are so many book shops around?” “Yes, but they’re shops, where they would have to pay for the books. They could borrow from us though … Think of how many people don’t have time to read these days. They’ve probably forgotten that reading is the thing missing from their lives. We could remind them, and reacquaint them with the magic of books. They get their hair done and they have some adventure or romance as well. It makes sense.” “So, tell me … Would we also have a sign that says “Quiet, please”? Would we have to tone down the music or completely turn it off? And would the other clients who don’t feel like reading have to keep their mouths shut? Perhaps we would have to wait for them to finish their chapter before we could even turn on the taps or the hairdryer …

Book-writing is the province of specialists, living is the business of us all. Moral life, sentimental life, religious life, whatever is above the terre à terre of mere existing, also consists of illuminations which once departed return no more. A diary, a few old letters, a few sheets containing thoughts or meditations, may keep up the connection between us today and our better selves of the past. I was deeply impressed as a youth by the advice of a spiritual writer to read one's own spiritual notes preferably to even famous works. All saints seem to have done so. The moment we realize that any thought, ours or borrowed, is pregnant enough not to be wasted, or original enough not to be likely to come back again, we must fix it on paper. Our manuscripts should mirror our reading, our meditations, our ideals, and our approach to it in our lives. Anybody who has early taken the habit to record himself in that way knows that the loss of his papers would also mean a loss to his thinking possibilities.

The only path McAuliffe saw to hard-money parity ran through cycles of prospecting new donors, in the mail and online. To accomplish that on the scale he believed crucial, Democrats needed the list of 100 million new names, sortable by party registration or voting behavior, that would fill a national voter file. McAuliffe proposed a deal to the state chairs, that the DNC would effectively borrow their files, help clean them up, add new data like donor information and commercially available phone numbers, and then return them for the state party’s use. At the same time, McAuliffe went to Vinod Gupta, a major Democratic fund-raiser and Clinton friend who was the founder and CEO of InfoUSA, one of the country’s large commercial data vendors. Like many of his rivals, Gupta had been trying for years to find customers in the political world, and offered McAuliffe a good deal for his product. McAuliffe agreed, and as the state files came in, the DNC would send them out to InfoUSA’s Omaha servers, where hundreds of pieces of new information were added to each voter’s profile. A new interface was built to navigate it all. It was called Demzilla.

One could understand feminism generally as an attack on woman as she was under “patriarchy” (that concept is a social construction of feminism). The feminine mystique was her ideal; in regard to sex, it consisted of women’s modesty and in the double standard of sexual conduct that comes with it, which treated women’s misbehavior as more serious than men’s. Instead of trying to establish a single standard by bringing men up to the higher standard of women, as with earlier feminism, today’s feminism decided to demand that women be entitled to sink to the level of men. It bought into the sexual revolution of the late sixties and required that women be rewarded with the privileges of male conquest rather than, say, continue serving as camp followers of rock bands. The result has been the turn for the worse. ... What was there in feminine modesty that the feminists left behind? In return for women’s holding to a higher standard of sexual behavior, feminine modesty gave them protection while they considered whether they wanted to consent. It gave them time: Not so fast! Not the first date! I’m not ready for that! It gave them the pleasure of being courted along with the advantage of looking before you leap. To win over a woman, men had to strive to express their finer feelings, if they had any. Women could judge their character and choose accordingly. In sum, women had the right of choice, if I may borrow that slogan. All this and more was social construction, to be sure, but on the basis of the bent toward modesty that was held to be in the nature of women. That inclination, it was thought, cooperated with the aggressive drive in the nature of men that could be beneficially constructed into the male duty to take the initiative. There was no guarantee of perfection in this arrangement, but at least each sex would have a legitimate expectation of possible success in seeking marital happiness. They could live together, have children, and take care of them. Without feminine modesty, however, women must imitate men, and in matters of sex, the most predatory men, as we have seen. The consequence is the hook-up culture now prevalent on college campuses, and off-campus too (even more, it is said). The purpose of hooking up is to replace the human complexity of courtship with “good sex,” a kind of animal simplicity, eliminating all the preliminaries to sex as well as the aftermath. “Good sex,” by the way, is in good part a social construction of the alliance between feminists and male predators that we see today. It narrows and distorts the human potentiality for something nobler and more satisfying than the bare minimum. The hook-up culture denounced by conservatives is the very same rape culture denounced by feminists. Who wants it? Most college women do not; they ignore hookups and lament the loss of dating. Many men will not turn down the offer of an available woman, but what they really want is a girlfriend. The predatory males are a small minority among men who are the main beneficiaries of the feminist norm. It’s not the fault of men that women want to join them in excess rather than calm them down, for men too are victims of the rape culture. Nor is it the fault of women. Women are so far from wanting hook-ups that they must drink themselves into drunken consent — in order to overcome their natural modesty, one might suggest. Not having a sociable drink but getting blind drunk is today’s preliminary to sex. Beautifully romantic, isn’t it?

I Would Like to Describe - 1924-1998 I would like to describe the simplest emotion joy or sadness but not as others do reaching for shafts of rain or sun I would like to describe a light which is being born in me but I know it does not resemble any star for it is not so bright not so pure and is uncertain I would like to describe courage without dragging behind me a dusty lion and also anxiety without shaking a glass full of water to put it another way I would give all metaphors in return for one word drawn out of my breast like a rib for one word contained within the boundaries of my skin but apparently this is not possible and just to say - I love I run around like mad picking up handfuls of birds and my tenderness which after all is not made of water asks the water for a face and anger different from fire borrows from it a loquacious tongue so is blurred so is blurred in me what white-haired gentlemen separated once and for all and said this is the subject and this is the object we fall asleep with one hand under our head and with the other in a mound of planets our feet abandon us and taste the earth with their tiny roots which next morning we tear out painfully

Bernard is caring, helpful, and enjoyable to be with. Everybody loves him. And he really loves people. But Bernard is a relational sprinter, not a marathoner. He’s there for you if you’re there. But it’s hard for Bernard to keep you in mind when he’s off helping another person. This trait has caused Bernard to be unsafe with his friends and family. They have learned the hard way that you cannot depend on him. He commits and commits and commits—but he does not come through. If you ask him to return the lawnmower he borrowed last week, don’t block out your mowing hours on your schedule anytime soon. Bernard isn’t a bad person, nor is he insincere. But he loves the intense warmth of being close to a person in the here-and-now. It gets somewhat addictive to him, and he can’t delay gratification to help a person who isn’t around, when another, in-the-flesh person is available. And so he routinely disappoints himself and his friends. He flunks the time test. For example, when Bernard and I would plan dinners or nights out, he was often late, and sometimes he wouldn’t show up at all. Of course he’d always have a great excuse about some emergency or crisis. Finally, I realized I wasn’t a “crisis,” so I didn’t make the cut. I learned that, over time, I shouldn’t depend on Bernard.

This happens because data scientists all too often lose sight of the folks on the receiving end of the transaction. They certainly understand that a data-crunching program is bound to misinterpret people a certain percentage of “he time, putting them in the wrong groups and denying them a job or a chance at their dream house. But as a rule, the people running the WMDs don’t dwell on those errors. Their feedback is money, which is also their incentive. Their systems are engineered to gobble up more data and fine-tune their analytics so that more money will pour in. Investors, of course, feast on these returns and shower WMD companies with more money. And the victims? Well, an internal data scientist might say, no statistical system can be perfect. Those folks are collateral damage. And often, like Sarah Wysocki, they are deemed unworthy and expendable. Big Data has plenty of evangelists, but I’m not one of them. This book will focus sharply in the other direction, on the damage inflicted by WMDs and the injustice they perpetuate. We will explore harmful examples that affect people at critical life moments: going to college, borrowing money, getting sentenced to prison, or finding and holding a job. All of these life domains are increasingly controlled by secret models wielding arbitrary punishments.

French anthropologist Jean-Claude Galey encountered in a region of the eastern Himalayas where as recently as the 1970s, the low-ranking castes—they were referred to as “the vanquished ones,” since they were thought to be descended from a population once conquered by the current landlord caste many centuries before—lived in a situation of permanent debt dependency. Landless and penniless, they were obliged to solicit loans from the landlords simply to find a way to eat—not for the money, since the sums were paltry, but because poor debtors were expected to pay back the interest in the form of work, which meant they were at least provided with food and shelter while they cleaned out their creditors’ outhouses and reroofed their sheds. For the “vanquished”—as for most people in the world, actually—the most significant life expenses were weddings and funerals. These required a good deal of money, which always had to be borrowed. In such cases it was common practice, Galey explains, for high-caste moneylenders to demand one of the borrower’s daughters as security. Often, when a poor man had to borrow money for his daughter’s marriage, the security would be the bride herself. She would be expected to report to the lender’s household after her wedding night, spend a few months there as his concubine, and then, once he grew bored, be sent off to some nearby timber camp, where she would have to spend the next year or two working as a prostitute to pay off her father’s debt. Once accounts were settled, she return to her husband and begin her married life.

Kay suffered from a congenital lack of energy, and after taking books out of W.H. Smith's lending libraries in Swindon and Marlborough she would succumb to a mysterious, destructive lassitude which prevented her from returning them until long after the dates written on the little tickets dangling reproachfully from their spines. Conscious of having incurred a debt which mounted terrifyingly with every day that went by, and unable to compute with even approximate accuracy the sum of the fines to which she might eventually be liable, she would postpone their settlement yet further. When at last Kay feared that some river of no return had been fatally crossed, she judged it too much to much of a risk to be seen passing W.H. Smith's shop windows in either town, and to escape notice, recognition and exposure she would condemn herself to inconvenient detours, dodging down side alleys or hiding behind traffic in the main streets except on safe Sundays and early-closing afternoons. Most of the borrowed books did in the end find their way back to the libraries(sometimes conveyed there by me) but one of her favourites - Without My Cloak by Kate O'Brien - still remained in her possession. Kay's sense of guilt at having in effect stolen Without My Cloak had become so overwhelming that she now refused to visit Marlborough or Swindon at all unless she was covered up in some sort of wrap as a token disguise - in fact(I made myself laugh at the thought as I waited for the hours to pass in my lonely dark hilltop watch) in those places she was never without her cloak!

The Keoughs were wonderful neighbors,” he said. “It’s true that occasionally Don would mention that, unlike me, he had a job, but the relationship was terrific. One time my wife, Susie, went over and did the proverbial Midwestern bit of asking to borrow a cup of sugar, and Don’s wife, Mickie, gave her a whole sack. When I heard about that, I decided to go over to the Keoughs’ that night myself. I said to Don, ‘Why don’t you give me twenty-five thousand dollars for the partnership to invest?’ And the Keough family stiffened a little bit at that point, and I was rejected. “I came back sometime later and asked for the ten thousand dollars Clarke referred to and got a similar result. But I wasn’t proud. So I returned at a later time and asked for five thousand dollars. And at that point, I got rejected again. “So one night, in the summer of 1962, I started heading over to the Keough house. I don’t know whether I would have dropped it to twenty-five hundred dollars or not, but by the time I got to the Keough household, the whole place was dark, silent. There wasn’t a thing to see. But I knew what was going on. I knew that Don and Mickie were hiding upstairs, so I didn’t leave. “I rang that doorbell. I knocked. Nothing happened. But Don and Mickie were upstairs, and it was pitch-black. “Too dark to read, and too early to go to sleep. And I remember that day as if it were yesterday. That was June twenty-first, 1962. “Clarke, when were you born?” “March twenty-first, 1963.” “It’s little things like that that history turns on. So you should be glad they didn’t give me the ten thousand dollars.

One extreme possibility might be the situation the French anthropologist Jean-Claude Galey encountered in a region of the eastern Himalayas where as recently as the 1970s, the low-ranking castes—they were referred to as “the vanquished ones,” since they were thought to be descended from a population once conquered by the current landlord caste many centuries before—lived in a situation of permanent debt dependency. Landless and penniless, they were obliged to solicit loans from the landlords simply to find a way to eat—not for the money, since the sums were paltry, but because poor debtors were expected to pay back the interest in the form of work, which meant they were at least provided with food and shelter while they cleaned out their creditors’ outhouses and reroofed their sheds. For the “vanquished”—as for most people in the world, actually—the most significant life expenses were weddings and funerals. These required a good deal of money, which always had to be borrowed. In such cases it was common practice, Galey explains, for high-caste moneylenders to demand one of the borrower’s daughters as security. Often, when a poor man had to borrow money for his daughter’s marriage, the security would be the bride herself. She would be expected to report to the lender’s household after her wedding night, spend a few months there as his concubine, and then, once he grew bored, be sent off to some nearby timber camp, where she would have to spend the next year or two working as a prostitute to pay off her father’s debt. Once accounts were settled, she return to her husband and begin her married life.6

Lloyd moved to the blackboard and wrote ‘Maneater, Hall and Oates’ at the bottom of a long list of songs and artists. The blackboard in the kitchen had once been installed as a way of communication for the house. It had turned into a list of Songs That You Would Never See In The Same Light Again. This was basically a list of songs that our serial killing landlord had blared at one time or another at top volume to cover the sound of his heavy electric power tools. It was a litany of 70’s and 80’s music. Blondie, Heart of Glass was on the list. So was Duran Duran’s ‘Hungry like the Wolf’. Sam had jokingly given him an Einstürzende Neubauten CD on the premise that his tools would blend right in to the music, and he’d returned it the next day, saying it was too suspicious-sounding and made him very nervous for some reason. The next weekend, we had gone right back to the 80’s with the Missing Persons and Dead or Alive. I tried not to think about why he was playing the music, but it was a little hard not to think about. The strange thumps sometimes suggested that he’d gotten a live one downstairs and was merrily bashing in their skull in the name of his psoriasis to the tune of ‘It’s My Life’ by Talk Talk. Other times I listened in horror as my favorite Thomas Dolby songs were accompanied by an annoying high-pitched buzzsaw whine that altered as if it had entered some sort of solid tissue. He never borrowed music from us again – he claimed our music was too disturbing and dark, and shunned our offerings of Ministry and Nine Inch Nails in favor of some­thing nice and happy by Abba. You’ve never had a restless night from imagining someone deboning a human body while blaring ‘Waterloo’ or ‘Fernando’. It’s not fun.

In his job as a financial educator, Keith had spent a fair amount of time breaking down the act — and sometimes art — of short selling, in a way that less savvy customers could understand. When a trader believed a company was in trouble, and its stock was overvalued, they could 'borrow' shares, sell them, and then when the stock went down as they'd predicted, rebuy the shares at a lower price, return them to whoever they'd borrowed them from, and pocket the difference. If GameStop was trading at 5, you could borrow 100 shares, sell them for $500; when the stock hit 1, you bought back the 100 shares for $100, returned them, pocketing $400 for yourself. You paid a little fee to the lender for their trouble and came out with a tidy profit. But what happened if the stock went up instead of down? What happened if GameStop figured out how to capitalize on its millions of nostalgic customers, who spent billions on video games every year? What if the stock went to 10 instead of 1? What happened was, the short seller was royally screwed. He'd borrowed those 100 shares and sold them at 5. Now the stock was at 10, but he still needed to return his 100 shares. Buying them on the market at 10 meant spending $1000. And what was worse, when he'd borrowed the shares, he'd agreed on a timeline to return them. There was a ticking clock hanging over his head, so he had a choice — buy the shares back at 10 now, losing $500 on the deal — or wait a little longer, hoping the stock went back down before his time limit was up. And what if he waited, and the stock kept going up? Sooner or later, he had to buy those shares back. Even if the stock went to 15, 20 — he was on the hook for those 100 shares. Theoretically, there was no limit to how much he could lose.

And spend they did. Money circulated faster and spread wider through its communities of use than at any other time in economic history.8 Workers labored fewer days and at higher wages than before or since; people ate four meals a day; women were taller in Europe than at any time until the 1970s; and the highest percentage on record of business profits went to preventative maintenance on equipment. It was a period of tremendous growth and wealth. Meanwhile, with no way of storing or growing value with this form of money over the long term, people made massive investments in architecture, particularly cathedrals, which they knew would attract pilgrims and tourists for years to come. This was their way of investing in the future, and the pre-Renaissance era of affluence became known as the Age of Cathedrals. The beauty of a flow-based economy is that it favors those who actively create value. The problem is that it disfavors those who are used to reaping passive rewards. Aristocratic landowning families had stayed rich for centuries simply by being rich in the first place. Peasants all worked the land in return for enough of their own harvest on which to subsist. Feudal lords did not participate in the peer-to-peer economy facilitated by local currencies, and by 1100 or so, most or the aristocracy’s wealth and power was receding. They were threatened by the rise of the merchant middle class and the growing bourgeois population, and had little way of participating in all the sideways trade. The wealthy needed a way to make money simply by having money. So, one by one, each of the early monarchies of Europe outlawed the kingdom’s local currencies and replaced them with a single central currency. Instead of growing their money in the fields, people would have to borrow money from the king’s treasury—at interest. If they wanted a medium through which to transact at the local marketplace, it meant becoming indebted to the aristocracy.

So you have no faith in the gods?’ Jiang asked. ‘I believe in the gods as much as the next Nikara does,’ she replied. ‘I believe in gods as a cultural reference. As metaphors. As things we refer to keep us safe because we can’t do anything else, as manifestations of our neuroses. But not as things that I truly trust are real. Not as things that hold actual consequence for the universe.’ She said this with a straight face, but she was exaggerating. Because she knew that something was real. She knew that on some level, there was more to the cosmos than what she encountered in the material world. She was not truly such a skeptic as she pretended to be. But the best way to get Jiang to explain anything was by taking radical positions, because when she argued from the extremes, he made his best arguments in response. He hadn’t yet taken the bait, so she continued: ‘If there is a divine creator, some ultimate moral authority, then why do bad things happen to good people? And why would this deity create people at all, since people are such imperfect beings?’ ‘But if nothing is divine, why do we ascribe godlike status to mythological figures?’ Jiang countered. ‘Why bow to the Great Tortoise? The Snail Goddess Nüwa? Why burn incense to the heavenly pantheon? Believing in any religion involves sacrifice. Why would any poor, penniless Nikara farmer knowingly make sacrifices to entities he knew were just myths? Who does that benefit? How did these practices originate?’ ‘I don’t know,’ admitted Rin. ‘Then find out. Find out the nature of the cosmos.’ Rin thought it was somewhat unreasonable to ask her to puzzle out what philosophers and theologians had been trying to answer for millennia, but she returned to the library. And came back with more questions still. ‘But how does the existence or nonexistence of the gods affect me? Why does it matter how the universe came to be?’ ‘Because you’re part of it. Because you exist. And unless you want to only ever be a tiny modicum of existence that doesn’t understand its relation to the grander web of things, you will explore.’ ‘Why should I’ ‘Because I know you want power.’ He tapped her forehead again. ‘But how can you borrow power from the gods when you don’t understand what they are?

The man at the desk in the library had seen Martin there so often that he had become quite cordial, always greeting him with a smile and a nod when he entered. It was because of this that Martin did a daring thing. Drawing out some books at the desk, and while the man was stamping the cards, Martin blurted out: "Say, there's something I'd like to ask you." The man smiled and paid attention. "When you meet a young lady an' she asks you to call, how soon can you call?" Martin felt his shirt press and cling to his shoulders, what of the sweat of the effort. "Why I'd say any time," the man answered. "Yes, but this is different," Martin objected. "She - I - well, you see, it's this way: maybe she won't be there. She goes to the university." "Then call again." "What I said ain't what I meant," Martin confessed falteringly, while he made up his mind to throw himself wholly upon the other's mercy. "I'm just a rough sort of a fellow, an' I ain't never seen anything of society. This girl is all that I ain't, an' I ain't anything that she is. You don't think I'm playin' the fool, do you?" he demanded abruptly. "No, no; not at all, I assure you," the other protested. "Your request is not exactly in the scope of the reference department, but I shall be only too pleased to assist you." Martin looked at him admiringly. "If I could tear it off that way, I'd be all right," he said. "I beg pardon?" "I mean if I could talk easy that way, an' polite, an' all the rest." "Oh," said the other, with comprehension. "What is the best time to call? The afternoon? - not too close to meal-time? Or the evening? Or Sunday?" "I'll tell you," the librarian said with a brightening face. "You call her up on the telephone and find out." "I'll do it," he said, picking up his books and starting away. He turned back and asked: "When you're speakin' to a young lady - say, for instance, Miss Lizzie Smith - do you say 'Miss Lizzie'? or 'Miss Smith'?" "Say 'Miss Smith,'" the librarian stated authoritatively. "Say 'Miss Smith' always until you come to know her better." So it was that Martin Eden solved the problem. "Come down any time; I'll be at home all afternoon," was Ruth's reply over the telephone to his stammered request as to when he could return the borrowed books.

The man at the desk in the library had seen Martin there so often that he had be- come quite cordial, always greeting him with a smile and a nod when he entered. It was because of this that Martin did a daring thing. Drawing out some books at the desk, and while the man was stamping the cards, Martin blurted out:- "Say, there's something I'd like to ask you." The man smiled and paid attention. "When you meet a young lady an' she asks you to call, how soon can you call?" Martin felt his shirt press and cling to his shoulders, what of the sweat of the ef- fort. "Why I'd say any time," the man answered. "Yes, but this is different," Martin objected. "She - I - well, you see, it's this way: maybe she won't be there. She goes to the university." "Then call again." "What I said ain't what I meant," Martin confessed falteringly, while he made up his mind to throw himself wholly upon the other's mercy. "I'm just a rough sort of a fellow, an' I ain't never seen anything of society. This girl is all that I ain't, an' I ain't anything that she is. You don't think I'm playin' the fool, do you?" he de- manded abruptly. "No, no; not at all, I assure you," the other protested. "Your request is not ex- actly in the scope of the reference department, but I shall be only too pleased to as- sist you." Martin looked at him admiringly. "If I could tear it off that way, I'd be all right," he said. "I beg pardon?" "I mean if I could talk easy that way, an' polite, an' all the rest." "Oh," said the other, with comprehension. "What is the best time to call? The afternoon? - not too close to meal-time? Or the evening? Or Sunday?" "I'll tell you," the librarian said with a brightening face. "You call her up on the telephone and find out." "I'll do it," he said, picking up his books and starting away. He turned back and asked:- "When you're speakin' to a young lady - say, for instance, Miss Lizzie Smith - do you say 'Miss Lizzie'? or 'Miss Smith'?" "Say 'Miss Smith,'" the librarian stated authoritatively. "Say 'Miss Smith' always - until you come to know her better." So it was that Martin Eden solved the problem. "Come down any time; I'll be at home all afternoon," was Ruth's reply over the telephone to his stammered request as to when he could return the borrowed books.

Collateral Capacity or Net Worth? If young Bill Gates had knocked on your door asking you to invest $10,000 in his new company, Microsoft, could you get your hands on the money? Collateral capacity is access to capital. Your net worth is irrelevant if you can’t access any of the money. Collateral capacity is my favorite wealth concept. It’s almost like having a Golden Goose! Collateral can help a borrower secure loans. It gives the lender the assurance that if the borrower defaults on the loan, the lender can repossess the collateral. For example, car loans are secured by cars, and mortgages are secured by homes. Your collateral capacity helps you to avoid or minimize unnecessary wealth transfers where possible, and accumulate an increasing pool of capital providing accessibility, control and uninterrupted compounding. It is the amount of money that you can access through collateralizing a loan against your money, allowing your money to continue earning interest and working for you. It’s very important to understand that accessibility, control and uninterrupted compounding are the key components of collateral capacity. It’s one thing to look good on paper, but when times get tough, assets that you can’t touch or can’t convert easily to cash, will do you little good. Three things affect your collateral capacity: ① The first is contributions into savings and investment accounts that you can access. It would be wise to keep feeding your Golden Goose. Often the lure of higher return potential also brings with it lack of liquidity. Make sure you maintain a good balance between long-term accounts and accounts that provide immediate liquidity and access. ② Second is the growth on the money from interest earned on the money you have in your account. Some assets earn compound interest and grow every year. Others either appreciate or depreciate. Some accounts could be worth a great deal but you have to sell or close them to access the money. That would be like killing your Golden Goose. Having access to money to make it through downtimes is an important factor in sustaining long-term growth. ③ Third is the reduction of any liens you may have against these accounts. As you pay off liens against your collateral positions, your collateral capacity will increase allowing you to access more capital in the future. The goose never quit laying golden eggs – uninterrupted compounding. Years ago, shortly after starting my first business, I laughed at a banker that told me I needed at least $25,000 in my business account in order to borrow $10,000. My business owner friends thought that was ridiculously funny too. We didn’t understand collateral capacity and quite a few other things about money.

In temperament the Second Men were curiously different from the earlier species. The same factors were present, but in different proportions, and in far greater subordination to the considered will of the individual. Sexual vigour had returned. But sexual interest was strangely altered. Around the ancient core of delight in physical and mental contact with the opposite sex there now appeared a kind of innately sublimated, and no less poignant, appreciation of the unique physical and mental forms of all kinds of live things. It is difficult for less ample natures to imagine this expansion of the innate sexual interest; for to them it is not apparent that the lusty admiration which at first directs itself solely on the opposite sex is the appropriate attitude to all the beauties of flesh and spirit in beast and bird and plant. Parental interest also was strong in the new species, but it too was universalized. It had become a strong innate interest in, and a devotion to, all beings that were conceived as in need of help. In the earlier species this passionate spontaneous altruism occurred only in exceptional persons. In the new species, however, all normal men and women experienced altruism as a passion. And yet at the same time primitive parenthood had become tempered to a less possessive and more objective love, which among the First Men was less common than they themselves were pleased to believe. Assertiveness had also greatly changed. Formerly very much of a man's energy had been devoted to the assertion of himself as a private individual over against other individuals; and very much of his generosity had been at bottom selfish. But in the Second Men this competitive self-assertion, this championship of the most intimately known animal against all others, was greatly tempered. Formerly the major enterprises of society would never have been carried through had they not been able to annex to themselves the egoism of their champions. But in the Second Men the parts were reversed. Few individuals could ever trouble to exert themselves to the last ounce for merely private ends, save when those ends borrowed interest or import from some public enterprise. It was only his vision of a world-wide community of persons, and of his own function therein, that could rouse the fighting spirit in a man. Thus it was inwardly, rather than in outward physical characters, that the Second Men differed from the First. And in nothing did they differ more than in their native aptitude for cosmopolitanism. They had their tribes and nations. War was not quite unknown amongst them. But even in primitive times a man's most serious loyalty was directed toward the race as a whole; and wars were so hampered by impulses of kindliness toward the enemy that they were apt to degenerate into rather violent athletic contests, leading to an orgy of fraternization. It would not be true to say that the strongest interest of these beings was social. They were never prone to exalt the abstraction called the state, or the nation, or even the world-commonwealth. For their most characteristic factor was not mere gregariousness but something novel, namely an innate interest in personality, both in the actual diversity of persons and in the ideal of personal development. They had a remarkable power of vividly intuiting their fellows as unique persons with special needs. Individuals of the earlier species had suffered from an almost insurmountable spiritual isolation from one another. Not even lovers, and scarcely even the geniuses with special insight into personality, ever had anything like accurate vision of one another. But the Second Men, more intensely and accurately self-conscious, were also more intensely and accurately conscious of one another. This they achieved by no unique faculty, but solely by a more ready interest in each other, a finer insight, and a more active imagination.