Butler Act Quotes

Never give all the heart, for love Will hardly seem worth thinking of To passionate women if it seem Certain, and they never dream That it fades out from kiss to kiss; For everything that's lovely is But a brief, dreamy, kind delight. O Never give the heart outright, For they, for all smooth lips can say, Have given their hearts up to the play. And who could play it well enough If deaf and dumb and blind with love? He that made this knows all the cost, For he gave all his heart and lost.

As a result, gender is not to culture as sex is to nature; gender is also the discursive/cultural means by which “sexed nature” or “a natural sex” is produced and established as “prediscursive,” prior to culture, a politically neutral surface on which culture acts

Civilization is to groups what intelligence is to individuals. It is a means of combining the intelligence of many to achieve ongoing group adaptation. Civilization, like intelligence, may serve well, serve adequately, or fail to serve its adaptive function. When civilization fails to serve, it must disintegrate unless it is acted upon by unifying internal or external forces.

When I see her,” I said, “it’s like - I don’t know what it’s like. It’s like I never saw anything at all before. It’s like I am filling up, like a wine-glass when it’s filled with wine. I watch the acts before her and they are like nothing - they’re like dust. Then she walks on the stage and - she is so pretty; and her suit is so nice; and her voice is so sweet… She makes me want to smile and weep, at once. She makes me sore, here.” I placed a hand upon my chest, upon the breast-bone. “I never saw a girl like her before. I never knew that there were girls like her…” My voice became a trembling whisper then, and I found that I could say no more. There was another silence. I opened my eyes and looked at Alice - and knew at once that I shouldn’t have spoken; that I should have been as dumb and as cunning with her as with the rest of them. There was a look on her face - it was not ambiguous at all now - a look of mingled shock, and nervousness, and embarrassment or shame. I had said too much. I felt as if my admiration for Kitty Butler had lit a beacon inside me, and opening my unguarded mouth had sent a shaft of light into the darkened room, illuminating all. I had said too much - but it was that, or say nothing.

...gender is a kind of imitation for which there is no original; in fact, it is a kind of imitation that produces the very notion of the original as an effect and consequence of the imitation itself...what they imitate is a phantasmic ideal of heterosexual identity...gay identities work neither to copy nor emulate heterosexuality, but rather, to expose heterosexuality as an incessant and panicked imitation of its own naturalized idealization. That heterosexuality is always in the act of elaborating itself is evidence that it is perpetually at risk, that it, that it 'knows' it's own possibility of becoming undone

We’re so much in our minds, waiting for something to happen, acting it out, that the body and the outer world almost might as well not exist, for all it concerns us.

It's all rehearsed, in a weird way. People spend so much time dramatizing trivial bullshit that when an actual tragedy happens, I wonder how anyone could possibly act out their grief in a natural way. The tragedies we steel ourselves for never come for years and years, and our negative fantasies wear us down inch by inch, so that when the blow actually comes, there's little of us left to care.

I don’t want easy. I want the impossible. I want love so thick, I drown in it; it’s the only thing worth having and, I’m sorry Kona, you’re a nice guy when you’re not acting like an entitled jackass, but I really don’t think you’re capable of being anything more than that.

[W]e must recognize that ethics requires us to risk ourselves precisely at moments of unknowingness, when what forms us diverges from what lies before us, when our willingness to become undone in relation to others constitutes our chance of becoming human. To be undone by another is a primary necessity, an anguish, to be sure, but also a chance--to be addressed, claimed, bound to what is not me, but also to be moved, to be prompted to act, to address myself elsewhere, and so to vacate the self-sufficient "I" as a kind of possession. If we speak and try to give an account from this place, we will not be irresponsible, or, if we are, we will surely be forgiven.

Not long ago you are in a room where someone asks the philosopher Judith Butler what makes language hurtful. You can feel everyone lean in. Our very being exposes us to the address of another, she answers. We suffer from the condition of being addressable. Our emotional openness, she adds, is carried by our addressability. Language navigates this. For so long you thought the ambition of racist language was to denigrate and erase you as a person. After considering Butler’s remarks, you begin to understand yourself as rendered hypervisible in the face of such language acts. Language that feels hurtful is intended to exploit all the ways that you are present. Your alertness, your openness, and your desire to engage actually demand your presence, your looking up, your talking back, and, as insane as it is, saying please. Standing outside the conference room, unseen by the two men waiting for the others to arrive, you hear one say to the other that being around black people is like watching a foreign film without translation. Because you will spend the next two hours around the round table that makes conversing easier, you consider waiting a few minutes before entering the room.

Great. I get to meet Jack Eversea, the Jack Eversea, and I act like a complete imbecile. It was so good Jazz wasn't here, she would have clobbered me by now. For that matter, she would have clobbered him and dragged him back to her lair.

It doesn’t matter what’s wrong with him. We’re not going to act like he doesn’t exist. Not anymore.

Immanuel Kant’s “categorical imperative” says that individual actions are to be judged according to whether we would be pleased if everyone in society took the same action.

This man was gorgeous. I'm mentioning this because women live their lives secretly waiting for their lives to become movies. We act like men are the ones shallow enough to desire an unending stream of beautiful women but really, if a charismatic narcissist beautiful bad boy man actually desires us, seems to choose us, we go to pieces. We suddenly feel like we are finally in that movie rather than a life. Just what we always wanted. To be chosen by the best looking man in the room. Rhett Butler. Even though we are of course smarter and more mature and more together than to ever want that. Or admit it.

Those who commit acts of violence are surely responsible for them; they are not dupes or mechanisms of an impersonal social force, but agents with responsibility. On the other hand, these individuals are formed, and we would be making a mistake if we reduced their actions to purely self-generated acts of will or symptoms of individual pathology of 'evil'.

If gender attributes and acts, the various ways in which a body shows or produces its cultural signification, are performative, then there is no preexisting identity by which an act or attribute might be measured; there would be no true or false, real or distorted acts of gender, and the postulation of a true gender identity would be revealed as a regulatory fiction.That gender reality is created through sustained social performances means that the very notions of an essential sex and a true or abiding masculinity or femininity are also constituted as part of the strategy that conceals gender’s performative character and the performative possibilities for proliferating gender configurations outside the restricting frames of masculinist domination and compulsory heterosexuality.

I think about how every decision I make is a no, how every act is essentially a no, and I feel tears welling in my chest and face, and I think about how even if I let them out it wouldn’t make a fucking difference. The answer is still always no, eternally no.

Humans said one thing with their bodies and another with their mouths and everyone had to spend time and energy figuring out what they really meant. And once we did understand them, the Humans got angry and acted as though we had stolen thoughts from their minds.

The living of your life is hard work, young Master Carter... You may act the gentleman or the barbarian." "Those are the only two choices?" "Yes," said the Butler, "the only two...

Act I, Scene 1 GARRY: ....My worst defect is that I am apt to worry too much about what people think of me when I'm alive. But I'm not going to do that anymore. I'm changing my methods and you're my first experiment. As a rule, when insufferable young beginners have he impertinence to criticise me, I dismiss the whole thing lightly because I'm embarrassed for them and consider it not quite fair game to puncture their inflated egos too sharply. But this time my highbrow young friend you're going to get it in the neck. To begin with your play is not a play at all. It's a meaningless jumble of adolescent, pseudo intellectual poppycock. And you yourself wouldn't be here at all if I hadn't been bloody fool enough to pick up the telephone when my secretary wasn't looking. Now that you are here, however, I would like to tell you this. If you wish to be a playwright you just leave the theater of to-morrow to take care of itself. Go and get yourself a job as a butler in a repertory company if they'll have you. Learn from the ground up how plays are constructed and what is actable and what isn't. Then sit down and write at least twenty plays one after the other, and if you can manage to get the twenty-first produced for a Sunday night performance you'll be damned lucky! ROLAND (hypnotised): I'd no idea you were like this. You're wonderful!

There seems to be an unwritten rule, hurtful and at odds with the realities of American culture. It says you aren't supposed to wonder whether as a Black person, a Black woman, you really might be inferior––not quite bright enough, not quite quick enough to do the things you want to do. Though, of course, you do wonder. You're supposed to know you're as good as anyone. And if you don't know, you aren't supposed to admit it. If anyone near you admits it, you're supposed to reassure them quickly so they'll shut up. That sort of talk is embarrassing. Act tough and confident and don't talk about your doubts. If you never deal with them, you may never get rid of them, but no matter. Fake everyone out. Even yourself.

Abraham Maslow, on the other hand, identified a minority of self-actualized individuals who did not act simply out of conformity to society but chose their own path and lived to fulfill their potential. This type of person was as representative of human nature as any mindless conformist.

We do things with language, produce effects with language, and we do things to language, but language is also the thing that we do. Language is a name for our doing: both “what” we do (the name for the action that we characteristically perform) and that which we effect, the act and its consequences.

The fact that political efforts of dissent and critique are often labeled as “violent” by the very state authorities that are threatened by those efforts is not a reason to despair of language use. It means only that we have to expand and refine the political vocabulary for thinking about violence and the resistance to violence, taking account of how that vocabulary is twisted and used to shield violent authorities against critique and opposition. When the critique of continuing colonial violence is deemed violent (Palestine), when a petition for peace is recast as an act of war (Turkey), when struggles for equality and freedom are construed as violent threats to state security (Black Lives Matter), or when “gender” is portrayed as a nuclear arsenal directed against the family (anti-gender ideology), then we are operating in the midst of politically consequential forms of phantasmagoria.

A nation becomes great not by a mere imposition of order and power, but by letting go, knowing that there is much to gain by open discussion.

The shrinking house was packed in angles of mushy arm meat and abdomens in such ways I couldn’t walk to see who was there or what food I would not eat. The sexdrives of the molding prior bodies of the dead refracted through me in the silence of the act of spreading of our silence outside the house. We clearly knew one day we’d have to all kill one another to become All, and why not begin now?

They acted because they loved acting, but also, let’s be honest here, to be noticed. All they wanted was to be seen. I’ve been thinking lately about immortality. What it means to be remembered, what I want to be remembered for, certain questions concerning memory and fame. I love watching old movies. I watch the faces of long-dead actors on the screen, and I think about how they’ll never truly die. I know that’s a cliché but it happens to be true. Not just the famous ones who everyone knows, the Clark Gables, the Ava Gardners, but the bit players, the maid carrying the tray, the butler, the cowboys in the bar, the third girl from the left in the nightclub. They’re all immortal to me. First we only want to be seen, but once we’re seen, that’s not enough anymore. After that, we want to be remembered.

11 Jerome Bruner Acts of Meaning: Four Lectures on Mind and Culture (1990) A founder of cognitive psychology argues for a model of the mind based on the creation of meaning rather than computational processing.

Disenchantment is a malady, and even if it is caused by particular circumstances, it is wise to overcome it as soon as possible. The more things a person is interested in, the greater their chances of happiness.

Instead of trying to find out what goes on inside a person’s head (“mentalism”), to know why people act as they do, Skinner suggested, all we need to know is what circumstances caused them to act in a certain way. Our

For Pascal, lack of faith was a kind of laziness, a view summed up by T.S. Eliot in his introduction to the Pensées: “The majority of mankind is lazy-minded, incurious, absorbed in vanities, and tepid in emotion, and is therefore incapable of either much doubt or much faith; and when the ordinary man calls himself a sceptic or an unbeliever, that is ordinarily a simple pose, cloaking a disinclination to think anything out to a conclusion.

This is Winston, our footman and cook,” she told Ian, guessing his thoughts. Straight-faced, she added, “Winston taught me everything I knew about cooking.” Ian’s emotions veered from horror to hilarity, and the footman saw it. “Miss Elizabeth,” the footman pointedly informed Ian, “does not know how to cook. She has always been much too busy to learn.” Ian endured that reprimand without retort because he was thoroughly enjoying Elizabeth’s relaxed mood, and because she had actually been teasing him. As the huffy footman departed, however, Ian glanced at Jordan and saw his narrowed gaze on the man’s back, then he looked at Elizabeth, who was obviously embarrassed. “They think they’re acting out of loyalty to me,” she explained. “They-well, they recognize your name from before. I’ll speak to them.” “I’d appreciate that,” Ian said with amused irritation. To Jordan he added, “Elizabeth’s butler always tries to send me packing.” “Can he hear?” Jordan asked unsympathetically. “Hear?” Ian repeated. “Of course he can.” “Then count yourself lucky,” Jordan replied irritably, and the girls dissolved into gales of laughter. “The Townsende’s butler, Penrose, is quite deaf, you see,” Elizabeth explained.

whatever are the difficulties in believing that the Old and New Testaments proceed from, or record the acts of, a perfectly wise and good being, the same and still greater difficulties stand in the way of the belief, that a being of such a character can have been the Maker of the universe. He considered Butler’s argument as conclusive against the only opponents for whom it was intended. Those who admit an omnipotent as well as perfectly just and benevolent maker and ruler of such a world as this, can say little against Christianity but what can, with at least equal force, be retorted against themselves.

I might not have believed this if a Human had said it. Humans said one thing with their bodies and another with their mouths and everyone had to spend time and energy figuring out what they really meant. And once we did understand them, the Humans got angry and acted as though we had stolen thoughts from their minds.

[T]his impulse toward spiritual intimacy is found not only in the Abrahamic faiths, but in Buddhism, Hinduism, and native religions. Far too many people who understand God in these ways probably do not know how rich the tradition is that speaks of God with us, God in the stars and sunrise, God as the face of their neighbor, God in the act of justice, or God as the wonder of love. The language of divine nearness is the very heart of vibrant faith. Yet it has often been obscured by vertical theologies and elevator institutions, which, I suspect, are far easier to both explain and control. Drawing God within the circle of the world is a messy and sometimes dangerous business.

People spend so much time dramatizing trivial bullshit that when an actual tragedy happens, I wonder how anyone could possibly act out their grief in a natural way. The tragedies we steel ourselves for never come for years and years, and our negative fantasies wear us down inch by inch, so that when the blow actually comes, there’s little of us left to care.

Although scholars such as Butler have debated such approaches as reinforcing problematic identity models and creating an either/or distinction, Lather is referring to the power of using the discouraged discourse as an act of transgression. Thus, embodiment and reflexivity are tools used to disrupt current language and assumptions about the value of female bodies through a voluptuous validity. The term "voluptuous" is not used as an objectification of a sexualised body, as seen through the male gaze, but rather as an ownership of the body through a somantic fullness. Characteristics associated with female, body, fluids, excess, undisciplined, and out of order aspects are purposively used as an act of rebellion against patriarchal taboos.

Civilization is to groups what intelligence is to individuals. It is a means of combining the intelligence of many to achieve ongoing group adaptation. Civilization, like intelligence, may serve well, serve adequately, or fail to serve its adaptive function. When civilization fails to serve, it must disintegrate unless it is acted upon by unifying internal or external forces.

For so long you thought the ambition of racist language was to denigrate and erase you as a person. After considering Butler’s remarks, you begin to understand yourself as rendered hypervisible in the face of such language acts. Language that feels hurtful is intended to exploit all the ways that you are present. Your alertness, your openness, and your desire to engage actually demand your presence, your looking up, your talking back, and, as insane as it is, saying please.

Philosophy is at once the most sublime and the most trivial of human pursuits. It works in the minutest crannies and it opens out the widest vistas. It ‘bakes no bread,’ as has been said, but it can inspire our souls with courage; and repugnant as its manners, its doubting and challenging, its quibbling and dialectics, often are to common people, no one of us can get along without the far-flashing beams of light it sends over the world’s perspectives.” William James, Pragmatism

Elizabeth snapped awake in a terrified instant as the door to her bed chamber was flung open near dawn, and Ian stalked into the darkened room. “Do you want to go first, or shall I?” he said tightly, coming to stand at the side of her bed. “What do you mean?” she asked in a trembling voice. “I mean,” he said, “that either you go first and tell me why in hell you suddenly find my company repugnant, or I’ll go first and tell you how I feel when I don’t know where you are or why you want to be there!” “I’ve sent word to you both nights.” “You sent a damned note that arrived long after nightfall both times, informing me that you intended to sleep somewhere else. I want to know why!” He has men beaten like animals, she reminded herself. “Stop shouting at me,” Elizabeth said shakily, getting out of bed and dragging the covers with her to hide herself from him. His brows snapped together in an ominous frown. “Elizabeth?” he asked, reaching for her. “Don’t touch me!” she cried. Bentner’s voice came from the doorway. “Is aught amiss, my lady?” he asked, glaring bravely at Ian. “Get out of here and close that damned door behind you!” Ian snapped furiously. “Leave it open,” Elizabeth said nervously, and the brave butler did exactly as she said. In six long strides Ian was at the door, shoving it closed with a force that sent it crashing into its frame, and Elizabeth began to vibrate with terror. When he turned around and started toward her Elizabeth tried to back away, but she tripped on the coverlet and had to stay where she was. Ian saw the fear in her eyes and stopped short only inches in front of her. His hand lifted, and she winced, but it came to rest on her cheek. “Darling, what is it?” he asked. It was his voice that made her want to weep at his feet, that beautiful baritone voice; and his face-that harsh, handsome face she’d adored. She wanted to beg him to tell her what Robert and Wordsworth had said were lies-all lies. “My life depends on this, Elizabeth. So does yours. Don’t fail us,” Robert had pleaded. Yet, in that moment of weakness she actually considered telling Ian everything she knew and letting him kill her if he wanted to; she would have preferred death to the torment of living with the memory of the lie that had been their lives-to the torment of living without him. “Are you ill?” he asked, frowning and minutely studying her face. Snatching at the excuse he’d offered, she nodded hastily. “Yes. I haven’t been feeling well.” “Is that why you went to London? To see a physician?” She nodded a little wildly, and to her bewildered horror he started to smile-that lazy, tender smile that always made her senses leap. “Are you with child, darling? Is that why you’re acting so strangely?” Elizabeth was silent, trying to debate the wisdom of saying yes or no-she should say no, she realized. He’d hunt her to the ends of the earth if he believed she was carrying his babe. “No! He-the doctor said it is just-just-nerves.” “You’ve been working and playing too hard,” Ian said, looking like the picture of a worried, devoted husband. “You need more rest.” Elizabeth couldn’t bear any more of this-not his feigned tenderness or his concern or the memory of Robert’s battered back. “I’m going to sleep now,” she said in a strangled voice. “Alone,” she added, and his face whitened as if she had slapped him. During his entire adult life Ian had relied almost as much on his intuition as on his intellect, and at that moment he didn’t want to believe in the explanation they were both offering. His wife did not want him in her bed; she recoiled from his touch; she had been away for two consecutive nights; and-more alarming than any of that-guilt and fear were written all over her pale face. “Do you know what a man thinks,” he said in a calm voice that belied the pain streaking through him, “when his wife stays away at night and doesn’t want him in her bed when she does return?

Here in the labyrinth, I struggle to find words to describe what I feel. Up on the mountaintop, I knew the language to describe God: majestic, transcendent, all-powerful, heavenly Father, Lord, and King. In this vocabulary, God remains stubbornly located in a few select places, mostly in external realms above or beyond: heaven, the church, doctrine, or the sacraments. What happens in the labyrinth seems vague, perhaps even theologically elusive. Like countless others, I have been schooled in vertical theology. Western culture, especially Western Christianity, has imprinted a certain theological template upon the spiritual imagination: God exists far off from the world and does humankind a favor when choosing to draw close. Sermons declared that God’s holiness was foreign to us and sin separated us from God. Yes, humanity was made in God’s image, but we had so messed things up in the Garden of Eden that any trace of God in us was obscured, if not destroyed. Whether conservative or liberal, most American churches teach some form of the idea that God exists in holy isolation, untouched by the messiness of creation, and that we, God’s children, are morally and spiritually filthy, bereft of all goodness, utterly unworthy to stand before the Divine Presence. In its crudest form, the role of religion (whether through revivals, priesthood, ritual, story, sacraments, personal conversion, or morality) is to act as a holy elevator between God above and those muddling around down below in the world.

The features of Hume's philosophy which I have mentioned, like many other features of it, would incline me to think that Hume was a mere—brilliant—sophost; and his procedures are certainly sophistical. But I am forced, not to reverse, but to add to this judgement by a peculiarity of Hume's philosophizing: namely that, although he reaches his conclusions—with which he is in love—by sophistical methods, his considerations constantly open up very deep and important problems. It is often the case that in the act of exhibiting the sophistry one finds oneself noticing matters which deserve a lot of exploring: the obvious stands in need of investigation as a result of the points that Hume pretends to have made. In this, he is unlike, say, Butler. It was already well-known that conscience could dictate vile actions; for Butler to have written disregarding this does not open up any new topics for us. But with Hume it is otherwise: hence he is a very profound and great philosopher, in spite of his sophistry.

As he looked around the computer, he realized the PC was acting as the back-end system for the point-of-sale terminals at the restaurant—it collected the day’s credit card transactions and sent them in a single batch every night to the credit card processor. Max found that day’s batch stored as a plain text file, with the full magstripe of every customer card recorded inside. Even better, the system was still storing all the previous batch files, dating back to when the pizza parlor had installed the system about three years earlier.

Are your conversations a competition in which “the first person to draw breath is declared the listener"? Not many people are good listeners. Research has found that "75 percent of oral communication is ignored, misunderstood, or quickly forgotten." There is a huge difference between merely hearing and listening, Bolton notes. The word "listening" is derived from two Anglo Saxon words, hlystan ("hearing") and hlosnian ("waiting in suspense"). The act of listening therefore means more than just something physical, it is a psychological engagement with another person (p. 34).

What I like to see is when actors use their celebrity in an interesting way. Some of them have charitable foundations, they do things like try to bring attention to the plight of women and girls in Afghanistan, or they're trying to save the White African Rhino, or they discover a passion for adult literacy, or what have you. All worthy causes, of course, and I knowtheir fame helps to get the word put. But let's be honest here.None of them went into the entertainment industry because they wanted to do good in the world. Speaking for myself, I didn't even think about until I was already successful. Before they were famous, my actor friends were just going to auditions and struggling to be noticed, taking any work they could find, acting for free in friends movies, working in restaurants or as caterers, just trying to get by. They acted because they loved acting, but also, let's be honest here, to be noticed. All they wantedf was to be seen. I've been thinking lately about immortality. What it means to be remembered, what I want to be remembered for, certainquestions concerning memory and fame. I love watching old movies. I watch the faces of long-dead actors on the screen, and I think about how they'll never truly die. I know that's a cliche but it happens to be true. Not just the famous ones who everyone knows, but the bit players, the maid carrying the tray, the butler, the cowboys in the bar, the third girl from the left in the night-club. They're all immortal to me. First we only want to be seen, but once we're seen, that's not enough anymore. Afterthat, we want to be remembered.

Some mental healthcare workers are aware of clients with high needs, such as dissociative disorders and personality disorders, who have histories of sexual abuse (contact offences), usually from early childhood, involving two or more adults acting together and multiple child victims (Gold et al., 1996; McClellan et al., 1995; Middleton & Butler, 1998). This has been defined as “organised abuse” (Bibby, 1996; La Fontaine, 1993). Excluded from this definition are cases where a child is sexually abused by multiple perpetrators who are unaware of one another, such as survival sex amongst homeless youths, or where abuse is limited to a single household or family and there are no extra-familial victims (La Fontaine, 1993). Organised abuse: A neglected category of sexual abuse. Journal of Mental Health, 2012; 21(5): 499–508

If we understand that we are dirt, that God is the ground of all that is, well, then, we might think twice about how we treat soil. If water is the river of spiritual and physical life, we will care about what we are doing to watersheds. If air sustains us and we are made of stardust, then the sky and what happens to it matters. Knowing our own roots is the first step in knowing ourselves and recognizing our common humanity. Making a home is a radical act of claiming a place in the world. Being neighborly is the path to empathy, of enacting the Golden Rule. Building the commons, the “we” of our world house, is to pull the vision of heaven out of the clouds to earth here and now. We are constantly creating a sacred architecture of dwelling—of God’s dwelling and ours—as we weave nature and the built environment into a web of meaning. Awe and action are of a piece.

Why is a petition for peace called a “violent” act? Why is a human barricade thwarting the police called an act of “violent” aggression? Under which conditions and within which frameworks does the inversion of violence and nonviolence occur? There is no way to practice nonviolence without first interpreting violence and nonviolence, especially in a world in which violence is increasingly justified in the name of security, nationalism, and neofascism. The state monopolizes violence by calling its critics “violent”: we know this from Max Weber, Antonio Gramsci, and from Benjamin. Hence, we should be wary about those who claim that violence is necessary to curb or check violence; those who praise the forces of law, including the police and the prisons, as the final arbiters. To oppose violence is to understand that violence does not always take the form of the blow

The patient had done everything my parents had been told to do. She'd signed a standard living will asking for the discontinuance of life support if she were comatose or expected to die within six months. In the opinion of the medical team, she was neither. She'd appointed three relatives to act as her medical surrogates when she could not speak for herself. But [medical ethicist] Bramstedt questioned whether the hostile relative had 'decision-making capacity'. The request for the removal of life support had been 'made in tandem with loud and aggressive behavior,' Bramstedt wrote, which 'could be a signal that projection is occurring, the emotional fervor being a possible mechanism of expressing the surrogate's own values and preferences,' rather than the patient's. The emotional fervor and aggression of the doctors, and the possibility that they were expressing their own values and preferences, were not discussed in the article.

She had not wanted to come, and now that she was there, she was still praying for deliverance. “Aunt Berta!” she said forcefully as the front door of the great, rambling house was swung open. The butler stepped aside, and footmen hurried forward. “Aunt Berta!” she said urgently, and in desperation Elizabeth reached for the maid’s tightly clenched eyelid. She pried it open and looked straight into a frightened brown orb. “Please do not do this to me, Berta. I’m counting on you to act like an aunt, not a timid mouse. They’re almost upon us.” Berta nodded, swallowed, and straightened in her seat, then she smoothed her black bombazine skirts. “How do I look?” Elizabeth whispered urgently. “Dreadful,” said Berta, eyeing the severe, high-necked black linen gown Elizabeth had carefully chosen to wear at this, her first meeting with the prospective husband whom Alexandra had described as a lecherous old roué. To add to her nunlike appearance, Elizabeth’s hair was scraped back off her face, pinned into a bun a la Lucida, and covered with a short veil. Around her neck she wore the only piece of “jewelry” she intended to wear for as long as she was here-a large, ugly iron crucifix she’d borrowed from the family chapel. “Completely dreadful, milady,” Berta added with more strength to her voice. Ever since Robert’s disappearance, Berta had elected to address Elizabeth as her mistress instead of in the more familiar ways she’d used before. “Excellent,” Elizabeth said with an encouraging smile. “So do you.” The footman opened the door and let down the steps, and Elizabeth went first, following by her “aunt.” She let Berta step forward, then she turned and looked up at Aaron, who was atop the coach. Her uncle had permitted her to take six servants from Havenhurst, and Elizabeth had chosen them with care. “Don’t forget,” she warned Aaron needlessly. “Gossip freely about me with any servant who’ll listen to you. You know what to say.” “Aye,” he said with a devilish grin. “We’ll tell them all what a skinny ogress you are-prim ‘n proper enough to scare the devil himself into leading a holy life.” Elizabeth nodded and reluctantly turned toward the house. Fate had dealt her this hand, and she had no choice but to play it out as best she could. With head held high and knees shaking violently she walked forward until she drew even with Berta. The butler stood in the doorway, studying Elizabeth with bold interest, giving her the incredible impression that he was actually trying to locate her breasts beneath the shapeless black gown she wore.

Chaos Is God’s most dangerous face— Amorphous, roiling, hungry. Shape Chaos— Shape God. Act. Alter the speed Or the direction of Change. Vary the scope of Change. Recombine the seeds of Change. Transmute the impact of Change. Seize Change. Use it. Adapt and grow. THE

Everyone thinks deep in their hearts (at least when they're young, or have the mind of a young fool) that they can act, simply because the have deep emotions coursing through them all the time (haha, "they" "them" "the individual") not recognizing that it's the absence of those things that creates a good performance, that their emotions (fear, doubt, anxiety, arrogance) will override their performance. Or maybe we all think we would make good actors because we lie, because our lives our lies.

All areas of a person’s life, whether it is work, marriage, or raising children, require outward effort, and it is the effort itself that brings about happiness.

Chaos Is God’s most dangerous face— Amorphous, roiling, hungry. Shape Chaos— Shape God. Act. Alter the speed Or the direction of Change. Vary the scope of Change. Recombine the seeds of Change. Transmute the impact of Change. Seize Change. Use it. Adapt and grow.

Act as a kind of gang? No. Not quite a gang. We aren’t gang types. I don’t want gang types with their need to dominate, rob and terrorize. And yet we might have to dominate. We might have to rob to survive, and even terrorize to scare off or kill enemies. We’ll have to be very careful how we allow our needs to shape us. But we must have arable land, a dependable water supply, and enough freedom from attack to let us establish ourselves and grow.

Chaos Is God’s most dangerous face— Amorphous, roiling, hungry. Shape Chaos— Shape God. Act. Alter the speed Or the direction of Change. Vary the scope of Change. Recombine the seeds of Change. Transmute the impact of Change. Seize Change, Use it. Adapt and grow.

Gender Trouble, Judith Butler asserts that gender is a performance, an unstable identity that forms through how it is performed over and over. She writes, Gender ought not to be construed as a stable identity or locus of agency from which various acts follow; rather, gender is an identity tenuously constituted in time, instituted in an exterior space through a stylized repetition of acts. The effect of gender is produced through the stylization of the body and, hence, must be understood as the mundane way in which bodily gestures, movements, and styles of various kinds constitute the illusion of an abiding gendered self.

If I may be so bold, sir,” the butler spoke up, causing Sebastian to start. Good lord, he hadn’t even realized he was still there. “I could not help but notice that you seemed to have quarreled with Miss Westforth.” Sebastian grunted in response. “She is your old friend from home.” The butler shrugged. “She will forgive you. Of course, may I suggest that you beg forgiveness as soon as possible? That seems the smoothest way to go about these things. Especially when you know someone as well as you know Miss Westforth.” “That’s just it!” Sebastian cried, with more vehemence than he realized he’d felt. “I do know Susie – Miss Westforth. And that fashionable creature is not her!” The Susie Sebastian knew would have laughed at a crowd of men vying for her attention. She would have rather been reading or working on puzzles or… “She is acting foolish, and I simply point this out, and I am told off for it. She’s dancing with Parkhurst and… and laughing with him, for God’s sake!” “Mr. Parkhurst is perhaps not the most humor-inducing young man here,” the butler agreed solemnly. “But how is Miss Westforth’s dancing and laughing different from any other young lady’s actions tonight?” “It’s…. it just is.” Sebastian said stubbornly. “And her dress… it’s unseemly!” “Actually, I have it on good authority that Miss Westforth’s gown is of the highest fashion and appropriate modesty for a young lady of nineteen.” Nineteen . God, hadn’t she just been sixteen and all bony angles? “How do you know all this?” Sebastian grumbled after a time. “About Miss Westforth’s gown… and how we are old friends, come to think of it.” The butler simply shrugged. “I am Philbert, sir. I know everything.” “Did you know that she tried to kiss me, then?” Sebastian mumbled, kicking his boot against the grey stone balustrade. Philbert’s mouth crooked up. “In the ballroom? How very forward.” “No, not now. She told me she tried to kiss me before.” “Before…?” “Before I went away. But apparently I wasn’t paying attention, and she ended up kissing a log.” “And were you?” Philbert asked. Sebastian’s eyebrow went up, not understanding. “Were you not paying attention,” he clarified. “Or did you know she tried to kiss you?” Sebastian felt another shift in the world beneath his feet. Smaller this time, but so, so important. Something clicking into place. “No. I suppose I did know. I just pretended it hadn’t happened.” He’d seen it. Just out of the corner of his eye, but he’d seen it. Three years ago, after a long run on their horses, breathless, her cheeks flushed and lovely. Sitting nearly leg to leg with him on that felled tree. And his heart had skipped a beat. A rush of… something had him standing before her lips could touch his cheek. “Why did you pretend it hadn’t happened?” Philbert asked quietly. “Because it would have changed things,” Sebastian answered in kind. A

I tell you, Edward, said my father with some severity, we must judge men not so much by what they do, as by what they make us feel that they have it in them to do. If a man has done enough, either in painting, music, or the affairs of life, to make me feel that I might trust him in an emergency, he has done enough. It is not by what a man has actually put upon his canvas, nor yet by the acts by which he has set down, so to speak, upon the canvas of his life that I will judge him, but by what he makes me feel that he felt and aimed at. If he has made me feel that he felt those things to be lovable which I hold lovable myself I ask no more.

After parking in the west lot, far from a certain gang member with a reputation that could scare off even the toughest Fairfield football players, Sierra and I walk up the front steps of Fairfield High. Unfortunately, Alex Fuentes and the rest of his gang friends are hanging by the front doors. “Walk right past them,” Sierra mutters. “Whatever you do, don’t look in their eyes.” It’s pretty hard not to when Alex Fuentes steps right in front of me and blocks my path. What’s that prayer you’re supposed to say right before you know you’re going to die? “You’re a lousy driver,” Alex says with his slight Latino accent and full-blown-I-AM-THE-MAN stance. The guy might look like an Abercrombie mode with his ripped bod and flawless face, but his picture is more likely to be taken for a mug shot. The kids from the north side don’t really mix with kids from the south side. It’s not that we think we’re better than them, we’re just different. We’ve grown up in the same town, but on totally opposite sides. We live in big houses on Lake Michigan and they live next to the train tracks. We look, talk, act, and dress different. I’m not saying it’s good or bad; it’s just the way it is in Fairfield. And, to be honest, most of the south side girls treat me like Carmen Sanchez does…they hate me because of who I am. Or, rather, who they think I am. Alex’s gaze slowly moves down my body, traveling the length of me before moving back up. It’s not the first time a guy has checked me out, it’s just that I never had a guy like Alex do it so blatantly…and so up-close. I can feel my face getting hot. “Next time, watch where you’re goin’,” he says, his voice cool and controlled. He’s trying to bully me. He’s a pro at this. I won’t let him get to me and win his little game of intimidation, even if my stomach feels like I’m doing one hundred cartwheels in a row. I square my shoulders and sneer at him, the same sneer I use to push people away. “Thanks for the tip.” “If you ever need a real man to teach you how to drive, I can give you lessons.” Catcalls and whistles from his buddies set my blood boiling. “If you were a real man, you’d open the door for me instead of blocking my way,” I say, admiring my own comeback even as my knees threaten to buckle. Alex steps back, pulls the door open, and bows like he’s my butler. He’s totally mocking me, he knows it and I know it. Everyone knows it. I catch a glimpse of Sierra, still desperately searching for nothing in her purse. She’s clueless. “Get a life,” I tell him. “Like yours? Cabróna, let me tell you somethin’,” Alex says harshly. “Your life isn’t reality, it’s fake. Just like you.” “It’s better than living my life as a loser,” I lash out, hoping my words sting as much as his words did. “Just like you.” Grabbing Sierra’s arm, I pull her toward the open door. Catcalls and comments follow us as we walk into the school. I finally let out the breath I must have been holding, then turn to Sierra. My best friend is staring at me, all bug-eyed. “Holy shit, Brit! You got a death wish or something?” “What gives Alex Fuentes the right to bully everyone in his path?” “Uh, maybe the gun he has hidden in his pants or the gang colors he wears,” Sierra says, sarcasm dripping from every word. “He’s not stupid enough to carry a gun to school,” I reason. “And I refuse to be bullied, by him or anyone else.

we must judge men not so much by what they do, as by what they make us feel that they have it in them to do. If a man has done enough either in painting, music or the affairs of life, to make me feel that I might trust him in an emergency he has done enough. It is not by what a man has actually put upon his canvas, nor yet by the acts which he has set down, so to speak, upon the canvas of his life that I will judge him, but by what he makes me feel that he felt and aimed at. If he has made me feel that he felt those things to be loveable which I hold loveable myself I ask no more; his grammar may have been imperfect, but still I have understood him; he and I are en rapport; and I say again, Edward, that old Pontifex was not only an able man, but one of the very ablest men I ever knew.

Thanks again to Alan Butler's work, this time I was able to inspect the work of Hesiod in connection with the Phaistos Disc for being calendrical, and now I view it through the lens of ancient Egypt by projecting it directly onto the circular zodiac of Dendera. Hesiod has used three different references to the days in his work: (the first ..); (the middle ..); and (.. of the month). With this system which he had used, I linked the "first" references to the zodiac's portals on the East; the "middle" references to the Fullmoon days of the month which are located on the zodiac's western portals; and the "of the month" references to the zodiac's days which are located right after passing by and finishing the rotation beyond the eastern portals. Therefore, Hesiod has recognized Egypt's month's count of days (And tell your slaves the thirtieth is the month's best-suited day). He has also explicitly identified the beginning of the Equinox and Solstice portals on the zodiac based on the zodiac's anticlockwise orientation while emphasizing the more prominent role of the Summer Solstice in the calendar system (The first and fourth and seventh days are holy days to men, the eighth and ninth as well). Hesiod has also issued a warning against, Apophis, the snake demon (But shun the fifth day, fifth days are both difficult and dread). Hesiod has recognized Egypt's royal-cosmic copulation event that takes place at the culmination of the Summer Solstice (The first ninth, though, for human beings, is harmless, quite benign for planting and for being born; indeed, it's very fine For men and women both; this day is never bad all through) Hesiod has identified the exact position of the newly born infant boy on the zodiac (For planting vines the middle sixth is uncongenial but good for the birth of males) and also established the Minoan bull's head rhyton connection with Egypt (The middle fourth, which is a day to soothe and gently tame the sheep and curved-horned), (Open a jar on the middle fourth),(And on the fourth the long and narrow boats can be begun). Hesiod gave Osiris' role in the ancient Egyptian agrarian Theology to men (two Days of the waxing month stand out for tasks men have to do, the eleventh and the twelfth) and pointed out the right location of the boar on the zodiac (Geld your boar on the eighth of the month) and counted on top of these days the days of the mule which comes afterward (on the twelfth day of the month [geld] the long-laboring mule) - since the reference to the mule in the historical text comes right after that of the boar's and both are grouped together conceptually with the act of gelding. He has also identified the role of Isis for resurrecting Osiris after the Summer Solstice event (On the fourth day of the month bring back a wife to your abode) and even referred to the two female figures on the zodiac and identified them as, Demeter and Persephone, the two mythical Greek queens (Upon the middle seventh throw Demeter's holy grain) where we see them along with the reference to Poseidon (i.e. fishes and water) right next to them as the account exists in the Greek mythology. Even more, Hesiod knows when the sequence of the boats' appearances begins on the zodiac (And on the fourth the long and narrow boats can be begun). Astonishingly enough, he mentions the solar eclipse when the Moon fully blocks the Sun (the third ninth's best of all, though this is known by few) and also glorifies sunrise and warns from sunset on that same day (Again, few know the after-twentieth day of the month is best ..) and identifies the event's dangerous location on the west (.. at dawn and that it worsens when the sun sinks in the west).

They act like “business owners” because they are. They put themselves in a position to continue networking, learning, and “being close to the action.” They don't go to court, paint houses, collect rent, cut grass, or help set out evicted tenants. They have systems in place to handle this for them.

In 2017 a Scottish member of Parliament suggested in the House of Commons that a special levy should be imposed on the gambling industry to raise money to help addicts, without apparently knowing that such a levy was already made possible by the 2005 Gambling Act. It was just never actually set up.

The very act of trying to look ahead to discern possibilities and offer warnings is an act of hope.

From a humanist perspective, it's the government's job to protect people from each other, not from themselves. The government's sole role is to act as a referee of sorts, to find some kind of balance between an individual's right to control their own life and another person's right to not be exploited or hurt. (2002 interview in Attitude)

Private property is the operating principle that makes real Immanuel Kant’s admonition: “Act so that you treat humanity, whether in your own person or in that of another, always as an end and never as a means only.

In the Phaedrus beauty and love act as the triggers to elicit the recollection of a host of different ideas; in the Symposium the nature of love itself is analyzed. Love is explained by Diotima as an intermediate nature connecting humans to the Gods, a daimôn conceived during the celebration among the Gods of the birth of Aphrodite (Symp. 203b ff.).

The ultimate role accorded to philosophy in the Republic, as supplied by the vision of Er, is to aid the individual in the utterly private and idiosyncratic act of personal demiurgy.

As Jesus binds us into union with himself, we are brought into the body of Christ. Communion is not just an act between me and Jesus, but a participation in the people of God. As Orthodox theologian Alexander Schmemann observes, the original meaning of the word liturgy was “an action by which a group of people become something corporately which they had not been as a mere collection of individuals.”4 Jesus gathers us together and forms us as his people. The Eucharist is the body that makes us a body.

Jim Jordan’s assertion in interviews recorded in his later years that the episode with Gildersleeve acting as butler (December 26, 1939) was the funniest in the series is questioned when an actual listening to that show reveals it to be just fair Fibber McGee and Molly fare.

After the show Humphrey Barclay, a highly talented Harrovian Head Boy who could act, direct, and draw cartoons, introduced me to John Cleese, a very tall man with black hair and piercing dark eyes. They were very complimentary and encouraged me to audition for the Footlights. I had never heard of this University Revue Club, founded in 1883 to perform sketches and comedy shows, but it seemed like a fun thing to do, and a month later Jonathan Lynn and I were voted in by the Committee, after performing to a packed crowd of comedy buffs in the Footlights’ Club Room. Jonathan, a talented actor, writer, and jazz drummer, would go on to direct Pass the Butler, my first play in the West End, and also write and direct Nuns on the Run, a movie with me and Robbie Coltrane. The audition sketch I had written for us played surprisingly well and, strange details, in the front row, lounging on a sofa, laughing with some Senior Fellows, was the author Kingsley Amis, next to the brother of the soon-to-be-infamous Guy Burgess, who would shortly flee the country, outed as perhaps the most flamboyant of all the Cambridge spies—for whenever he was outrageously drunk in Washington, which was every night, he would announce loudly to everybody that he was a KGB spy. Nobody believed him

Our acts are not self-generated, but conditioned. We are at once acted upon and acting, and our "responsibility" lies in the juncture between the two. What can I do with the conditions that form me? What do they constrain me to do? What can I do to transform them? Being acted upon is not fully continuous with acting, and in this way the forces that act upon us are not finally responsible for what we do. In a certain way, and paradoxically, our responsibility is heightened once we have been subjected to the violence of others. We are acted upon, violently, and it appears that our capacity to set our own course at such instances is fully undermined. Only once we have suffered that violence are we compelled, ethically, to ask how we will respond to violent injury.

The state produces, through the act of withdrawal, a law that is no law, a court that is no court, a process that is no process.

When civilization fails to serve, it must disintegrate unless it is acted upon by unifying internal or external forces.

Hey, what others think about you doesn’t matter. Be who you truly are, say what feels right to you and live in accordance to your own beliefs. When you live and act from the heart, you can never go wrong. Look at life through your own eyes and follow your unique souls journey. Soar towards your own vision and destiny. You have infinite potential and there are no right or wrong ways, only your own right way. Ultimately, the people who truly matter will love and respect you for living your truth

Privilege theory offers the liberal multicultural subject a phantasmatic reality. It gives that subject the tools to name society’s bad apples: they are easily discernable; they are those who don’t check their privilege, blind to the social and cultural power that they undeservedly enjoy. And if privilege theory calls on you to curtail the pleasures of your own privilege, to willingly renounce your culturally given claims on the world, you are rewarded with “libidinal profit,” with what Lacan calls a “surplus-enjoyment,” an enjoyment-in-sacrifice or enjoyment-inconfession. Suffering—the feeling of guilt from realizing that you can never fully eradicate your privilege (again, privilege theory concedes that “one can no more renounce privilege than one can stop breathing”), that you are enjoying the fruits of an impure liberalism, that you’re taking up the space of someone more deserving, and so on—and exhaustion— the emotional cost for your unflinching vigilance in naming racism and denouncing prejudice wherever it appears—ironically become signs not of your defeat but of your self-enlightenment, moral righteousness, and true commitment to social justice. There is thus a kind of illicit satisfaction—an unconscious enjoyment—not only in exposing the blind spots of others, in the rhetorical disciplining of others, but in your own self-discipline, in your perceived suffering and exhaustion as well, amounting to an abstract testimony to the heroism of whiteness (“another self-glorification in which whiteness is equated with moral rectitude,” as Butler puts it) and the progress of multicultural liberalism: it’s not perfect, but we’re getting there . Along the way, privilege theory redeems its practitioners: since its biopolitical logic tends to individualize racism— check your privilege—your self-check exempts you from the charge of racism. It is fundamentally the problem of individual others (typically that of the less educated, white blue collar workers), concealing society’s “civil racism,” the pervading, naturalized racism of everyday liberal life. In contrast, psychoanalysis compels the liberal multicultural subject to confront a starker reality. For psychoanalysis, the routinized and ritualized call to check your privilege appears too convenient; it enables the liberal multicultural subject to diminish his or her guilt ( I ’m doing something personally about implicit biases) without needing to take on the sociopolitical framework directly. If privilege theorists are pressed, they will gladly confess that they know that it is not enough to denounce the unearned privileges of others without simultaneously attending to the networks of power relations that sustain such advantages. And yet in their active scholarly activist lives, they act as if it were enough, displaying the psychoanalytic structure of fetishistic disavowal (I know very well, but all the same). They maintain a split attitude toward antiracism. They know very well that denouncing white privilege is necessary but not sufficient, yet they don’t really believe that this critico-gesture does not accomplish the task at hand. Privilege theory, we might say, “wants social change with no actual change.” Rather than addressing the social antagonisms immanent to capitalism, it misapprehends the framework (and its enablement of racism). Privilege theory typically only sees social structures as the sum of their individual parts, their individual consciences. At its base level, it provides you with the fantasy of intervention and action; it offers you criticism without critique . For the proponents of privilege theory, social change follows the gradual and predictable path of reform.

It should." Willpower should not be part of any charm. The magician didn't impose his will on the universe, the magician acted in accordance with known laws, or else the magician asked God. In either case, faith was essential. "It will," Hiram said.

No matter how horrendous our actions become, we cannot act upon God so as to change the integrity of his character.

Dan Butler says, "Something inside of me has led me to choose acting as a profession, where there is a security in the insecurity of it. You never know where the next job is coming from, but it will come with trust and hard work. To know this is what I'm supposed to be doing is a joyous process.

I like acting for men. I think they get screwed a lot of the time, especially when there are kids involved

Butler's actions paved the way for the First Confiscation Act, signed into law on August 6, 1861. The act said that any slave utilized for the Confederate war effort was not protected by the Fugitive Slave Act and could be sheltered inside the Union. Because it was so difficult to prove that an escaped slave was not under Confederate auspices, virtually all escaped slaves were permitted sanctuary within federal forces—though a few Union officers, like army General Henry Halleck, continued to return them to their owners, at least until March 31, 1862, when it became a military crime to return contrabands. Although the runaways were not officially freed until Lincoln's Emancipation Proclamation, Butler's legal maneuvering, followed by the First Confiscation Act, helped turn the wheels.9

Slaves are always told that they’ve caused something bad, done something sinful, made stupid mistakes. Good things were the acts of our “teachers” or of God. Bad things were our fault. Either we had done some specific wrong or God was so generally displeased with us that He was punishing the whole camp. If you hear nonsense like that often enough for long enough, you begin to believe it. You weight yourself down with blame for all the world’s pain.

She obviously liked to keep her writing when she could, but I suspect that somehow it helped her just to do it, whether she was able to keep it or not. The act of writing itself was a kind of therapy.