Call Declined Quotes

At the still point of the turning world. Neither flesh nor fleshless; Neither from nor towards; at the still point, there the dance is, But neither arrest nor movement. And do not call it fixity, Where past and future are gathered. Neither movement from nor towards, Neither ascent nor decline. Except for the point, the still point, There would be no dance, and there is only the dance.

Whereas it appeareth that however certain forms of government are better calculated than others to protect individuals in the free exercise of their natural rights, and are at the same time themselves better guarded against degeneracy, yet experience hath shewn, that even under the best forms, those entrusted with power have, in time, and by slow operations, perverted it into tyranny; and it is believed that the most effectual means of preventing this would be, to illuminate, as far as practicable, the minds of the people at large, ....whence it becomes expedient for promoting the publick happiness that those persons, whom nature hath endowed with genius and virtue, should be rendered by liberal education worthy to receive, and able to guard the sacred deposit of the rights and liberties of their fellow citizens, and that they should be called to that charge without regard to wealth, birth or accidental condition of circumstance.

Psychologists call this habituation, economists call it declining marginal utility, and the rest of us call it marriage.

Worthy persons deserve to be called so because they are not carried away by the eight winds: prosperity,decline,disgrace,honor,praise,censure,suffering, and pleasure.They are neither elated by prosperity nor grieved by decline. The heavenly gods will surely protect one who is unbending before the eight winds.

Remember to act always as if you were at a symposium. When the food or drink comes around, reach out and take some politely; if it passes you by don't try pulling it back. And if it has not reached you yet, don't let your desire run ahead of you, be patient until your turn comes. Adopt a similar attitude with regard to children, wife, wealth and status, and in time, you will be entitled to dine with the gods. Go further and decline these goods even when they are on offer and you will have a share in the gods' power as well as their company. That is how Diogenes, Heraclitus and philosophers like them came to be called, and considered, divine.

Why should the spread of ideas and people result in reforms that lower violence? There are several pathways. The most obvious is a debunking of ignorance and superstition. A connected and educated populace, at least in aggregate and over the long run, is bound to be disabused of poisonous beliefs, such as that members of other races and ethnicities are innately avaricious or perfidious; that economic and military misfortunes are caused by the treachery of ethnic minorities; that women don't mind to be raped; that children must be beaten to be socialized; that people choose to be homosexual as part of a morally degenerate lifestyle; that animals are incapable of feeling pain. The recent debunking of beliefs that invite or tolerate violence call to mind Voltaire's quip that those who can make you believe absurdities can make you commit atrocities.

Human reason, in one sphere of its cognition, is called upon to consider questions, which it cannot decline, as they are presented by its own nature, but which it cannot answer, as they transcend every faculty of the mind.

Man has always been a venal animal. The growth of populations, the huge costs of war, the incessant pressure of confiscatory taxation – all these things make him more and more venal. The average man is tired and scared, and a tired, scared man can’t afford ideals. He has to buy food for his family. In our time we have seen a shocking decline in both public and private morals. You can’t expect quality from people whose lives are a subjection to a lack of quality. You can’t have quality with mass production. You don’t want it because it lasts too long. So you substitute styling, which is a commercial swindle intended to produce artificial obsolescence. Mass production couldn’t sell its goods next year unless it made what is sold this year look unfashionable a year from now. We have the whitest kitchens and the most shining bathrooms in the world. But in the lovely white kitchen the average [person] can’t produce a meal fit to eat, and the lovely shining bathroom is mostly a receptacle for deodorants, laxatives, sleeping pills, and the products of that confidence racket called the cosmetic industry. We make the finest packages in the world, Mr Marlowe. The stuff inside is mostly junk.

It's perfectly simple," said Wednesday. "In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would just be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples or cathedrals, or erect stone circles, or...well, you get the idea." "There are churches all across the States, though," said Shadow. "In every town. Sometimes on every block. And about as significant, in this context, as dentists' offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they've never visited, or by erecting a gigantic bat house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog, and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that.

Ellie, my darling, please explain to me why the office has been flooded with calls about, and I quote"--she crooked her fingers in the air--"a vicious vampire on the loose, a crazy knife-wielding maniac, and oh, this one's my favorite--an assassin carrying a gun!" "I can explain." Sara folded her arms and tapped one fashionably clad foot. "Explain why you flashed not only a knife but a gun? I hope to God you didn't actually use either of them without authoriation because if the VPA gets ahold of it, we're screwed." Elena rubbed the back of her neck. "Exigent circumstances. He was trying to make me his bed buddy. I declined. He gave chase." Ranson chocked back what sounded suspiciously like a laugh. "Why did you say no? It's been a dry spell of what, forever?" She threw him a dirty look before returning her gaze to Sara. "You know I'd never have considered using the gun otherwise." Sara heldup a hand. "How, exactly, did you 'decline' his offer?" "By slitting his throat.

As distasteful as it is to decline your invitation, I'm afraid that it is preferable to attending yet another half-assed weekend eating gunky canapes in that cesspool of a shack you call a beach cottage.

Pity preserves things that are ripe for decline, it defends things that have been disowned and condemned by life, and it gives a depressive and questionable character to life itself by keeping alive an abundance of failures of every type. People have dared to call pity a virtue… people have gone even further, making it into the virtue, the foundation and source of all virtues, - but of course you always have to keep in mind that this was the perspective of a nihilistic philosophy that inscribed the negation of life on its shield. Schopenhauer was right here: pity negates life, it makes life worthy of negation, - pity is the practice of nihilism. Once more: this depressive and contagious instinct runs counter to the instincts that preserve and enhance the value of life: by multiplying misery just as much as by conserving everything miserable, pity is one of the main tools used to increase decadence - pity wins people over to nothingness! … You do not say ‘nothingness’ : instead you say ‘the beyond’; or ‘God’; or ‘the true life’; or nirvana, salvation, blessedness … This innocent rhetoric from the realm of religious-moral idiosyncrasy suddenly appears much less innocent when you see precisely which tendencies are wrapped up inside these sublime words: tendencies hostile to life.

Violence between the combatants may be called war; violence by the bystander against the combatants may be called law. The Leviathan theory, in a nutshell, is that law is better than war.

That there is, besides a necessity of cause and effect — which I may call the logic of space — another necessity, an organic necessity in life, that of Destiny — the logic of time — is a fact of the deepest inward certainty,

Footfalls echo in the memory Down the passage which we did not take Towards the door we never opened Into the rose-garden. Time present and time past Are both perhaps present in time future And time future contained in time past. (I) What might have been and what has been Point to one end, which is always present. Footfalls echo in the memory Down the passage which we did not take Towards the door we never opened Into the rose-garden. My words echo Thus, in your mind. But to what purpose Disturbing the dust on a bowl of rose-leaves I do not know. (I) Go, go, go, said the bird: human kind Cannot bear very much reality. What might have been and what has been Point to one end, which is always present. Go, said the bird, for the leaves were full of children, Hidden excitedly, containing laughter. Go, go, go, said the bird: human kind Cannot bear very much reality. Time past and time future What might have been and what has been Point to one end, which is always present. (I) At the still point of the turning world. Neither flesh nor fleshless; Neither from nor towards; at the still point, there the dance is... At the still point of the turning world. Neither flesh nor fleshless; Neither from nor towards; at the still point, there the dance is, But neither arrest nor movement. And do not call it fixity, Where past and future are gathered. Neither movement from nor towards, Neither ascent nor decline. Except for the point, the still point, There would be no dance, and there is only the dance. I can only say, there we have been: but I cannot say where And I cannot say, how long, for that is to place it in time. (II) All is always now. Time past and time future Allow but a little consciousness. To be conscious is not to be in time But only in time can the moment in the rose-garden, The moment in the arbour where the rain beat, The moment in the draughty church at smokefall Be remembered; involved with past and future. Only through time time is conquered. (II) Words move, music moves Only in time; but that which is only living Can only die. Words, after speech, reach Into the silence. (V) Or say that the end precedes the beginning, And the end and the beginning were always there Before the beginning and after the end. And all is always now. Words strain, Crack and sometimes break, under the burden, Under the tension, slip, slide, perish, Will not stay still. (V) Desire itself is movement Not in itself desirable; Love is itself unmoving, Only the cause and end of movement, Timeless, and undesiring Except in the aspect of time Caught in the form of limitation Between un-being and being. (V)

Your colleague, Captain Grimes, has been convicted before me on evidence that leaves no possibility of his innocence - of a crime (I might almost call it a course of action) which I can neither understand nor excuse. I dare say I need not particularise.

Reesee answered my cell?” Dusty was silent. “Dusty,” he called. “My daughter answered your cell?” “If I say yes, are you gonna get pissed at your girl?” “Uh… yeah.” “Then I decline to answer.” Fuck.

Haply for I am black, And have not those soft parts of conversation That chamberers have; or for I am declined Into the vale of years—yet that’s not much— She’s gone. I am abused, and my relief Must be to loathe her. O curse of marriage, That we can call these delicate creatures ours And not their appetites! I had rather be a toad And live upon the vapor of a dungeon Than keep a corner in the thing I love For others’ uses. Yet ’tis the plague of great ones; Prerogatived are they less than the base. ’Tis destiny unshunnable, like death.

Once again, the point of this discussion is not to accuse Christians of endorsing torture and persecution. Of course most devout Christians today are thoroughly tolerant and humane people. Even those who thunder from televised pulpits do not call for burning heretics alive or hoisting Jews on the strappado. The question is why they don’t, given that their beliefs imply that it would serve the greater good. The answer is that people in the West today compartmentalize their religious ideology. When they affirm their faith in houses of worship, they profess beliefs that have barely changed in two thousand years. But when it comes to their actions, they respect modern norms of nonviolence and toleration, a benevolent hypocrisy for which we should all be grateful.

Mr. A calls me into his office and says he's got bad news and bad news, and which do I want first. I say the bad news.

If a nurse declines to do these kinds of things for her patient, "because it is not her business," I should say that nursing was not her calling. I have seen surgical "sisters," women whose hands were worth to them two or three guineas a-week, down upon their knees scouring a room or hut, because they thought it otherwise not fit for their patients to go into. I am far from wishing nurses to scour. It is a waste of power. But I do say that these women had the true nurse-calling—the good of their sick first, and second only the consideration what it was their "place" to do—and that women who wait for the housemaid to do this, or for the charwoman to do that, when their patients are suffering, have not the making of a nurse in them.

Without the infinite personal God, all a person can do, as Nietzsche points out, is to make systems. In today's speech we would call them gameplans. A person can erect some sort of structure, some type of limited frame in which he lives, shutting himself up in that frame and not looking beyond it.

These 'anthropologists of peace' (who in fact are rather aggressive academics - the ethologist Johan van der Dennen calls them the Peace and Harmony Mafia.

But, oh, when gloomy doubts prevail, I fear to call thee mine; The springs of comfort seem to fail, And all my hopes decline. Yet, gracious God, where shall I flee? Thou art my only trust; And still my soul would cleave to thee, Though prostrate in the dust.

In the foreign country, we call the past, crucifixion was a common punishment. It was invented by the Persians, carried back to Europe by Alexander the Great, and widely used in Mediterranean empires.

We are the bourgeoisie—the third estate, as they call us now—and what we want is a nobility of merit, nothing more. We don't recognize this lazy nobility we now have, we reject our present class hierarchy. We want all men to be free and equal, for no one to be someone else's subject, but for all to be subject to the law. There should be an end of privileges and arbitrary power. Everyone should be treated equally as a child of the state, and just as there are no longer any middlemen between the layman and his God, so each citizen should stand in direct relation to the state. We want freedom of the press, of employment, of commerce. We want all men to compete without any special privileges, and the only crown should be the crown of merit.

Egypt has been called the Gift of the Nile. Once every year the river overflows its banks, depositing a layer of rich alluvial soil on the parched ground. Then it recedes and soon the whole countryside, as far as the eye can reach, is covered with Egyptologists.

What counts as social infrastructure? I define it capaciously. Public institutions such as libraries, schools, playgrounds, parks, athletic fields, and swimming pools are vital parts of the social infrastructure. So too are sidewalks, courtyards, community gardens, and other green spaces that invite people into the public realm. Community organizations, including churches and civic associations, act as social infrastructures when they have an established physical space where people can assemble, as do regularly scheduled markets for food, furniture, clothing, art, and other consumer goods. Commercial establishments can also be important parts of the social infrastructure, particularly when they operate as what the sociologist Ray Oldenburg called "third spaces," places (like cafes, diners, barbershops, and bookstores) where people are welcome to congregate and linger regardless of what they've purchased.

Is there a logic of history? Is there, beyond all the casual and incalculable elements of the separate events, something that we may call a metaphysical structure of historic humanity, something that is essentially independent of the outward forms — social, spiritual and political — which we see so clearly?

A decline in tool use would seem to betoken a shift in our relationship to our own stuff: more passive and more dependent. And indeed, there are fewer occasions for the kind of spiritedness that is called forth when we take things in hand for ourselves, whether to fix them or to make them. What ordinary people once made, they buy; and what they once fixed for themselves, they replace entirely or hire an expert to repair, whose expert fix often involves replacing an entire system because some minute component has failed.

The Moralization Gap is part of a larger phenomenon called self-serving biases. People try to look good. “Good” can mean effective, potent, desirable, and competent, or it can mean virtuous, honest, generous, and altruistic.

What the Greek called Kosmos was the image of a world that is not continuous but complete. Inevitably, then, the Greek man himself was not a series but a term. What his philosophers occasionally told him on the subject they had heard, not experienced, and what a few brilliant minds in the Asiatic-Greek cities (such as Hipparchus and Aristarchus) discovered was rejected alike by the Stoic and by the Aristotelian, and outside a small professional circle not even noticed.

The so-called “black magician” is a “new brain” hominid fear-merchant who has somewhere learned that there are more powerful intimidations than physical assault. The dimensions of horror, terror and mindwarp are discovered. You can scare more people, and acquire greater power, by the exploitation of psychic assault. When a human’s “mind” or reality-construct is threatened, the person virtually ceases to exist as human, and regresses to the status of a terrorized mammal in a trap. Just as the physical bully feeds on fear and is thrown off stride by the appearance of real courage, the psychic terrorist feeds on gullibility and is baffled by intelligence. When the bully confronts true courage, he automatically ceases to attack. Instead, he seeks to make the maverick into an ally, and often offers the position of second-in-command. If that is declined in a respectful (not churlish) manner, he will probably agree to recognize the other as a separate sovereign with a private turf. The psychic terrorist, similarly, is only accustomed to bamboozling the credulous. Confronted with a self-disciplined independent mind, he hesitates. Eventually, like the physical bully, he laughs and offers comradeship. “You and me, we’re smart. We’re not like these other jerks.” A nudge and a conspiratorial wink.

For such is the noble nature of man, that his heart will never wholly lose itself in one single passion or idol, or, as people call it apologetically, one idea. On it goes from one devotion to the next, not because it is ashamed of its first love, but because it must be on fire perpetually. To fall for Reason, as our grandfathers did, is but one Fall of Man among his many passionate attempts to find the apples of knowledge and eternal life, both in one. When a nation, or individual, declines the experiences that present themselves to passionate hearts only, they are automatically turned out from the realm of history. The heart of man either falls in love with somebody or something, or it falls ill. It can never go unoccupied. And the great question for mankind Is what is to be loved or hated next, whenever an old love or fear has lost its hold.

What I found was a hidden source of anguish that wasn’t just widespread but nearly universal among people who have done well in their careers. I came to call this the “striver’s curse”: people who strive to be excellent at what they do often wind up finding their inevitable decline terrifying, their successes increasingly unsatisfying, and their relationships lacking.

This is a formula for a nation’s or a kingdom’s decline, for no kingdom can maintain itself by force alone. Force does not work the way its advocates seem to think it does. It does not, for example, reveal to the victim the strength of his adversary. On the contrary, it reveals the weakness, even the panic of his adversary, and this revelation invests the victim with patience. Furthermore, it is ultimately fatal to create too many victims. The victor can do nothing with these victims, for they do not belong to him, but—to the victims. They belong to the people he is fighting. The people know this, and as inexorably as the roll call—the honor roll—of victims expands, so does their will become inexorable: they resolve that these dead, their brethren, shall not have died in vain. When this point is reached, however long the battle may go on, the victor can never be the victor: on the contrary, all his energies, his entire life, are bound up in a terror he cannot articulate, a mystery he cannot read, a battle he cannot win—he has simply become the prisoner of the people he thought to cow, chain, or murder into submission.

If a man were called to fix the period in the history of the world, during which the condition of the human race was most happy and prosperous, he would, without hesitation, name that which elapsed from the death of Domitian to the accession of Commodus.

Can criticism then, as criticism, solve the great questions, or can it merely pose them? At the beginning of knowledge we believe the former. But the more we know, the more certain we become of the latter. So long as we hope, we call the secret a problem.

Everything is boring, boredom is the other epidemic which is making Europe ripe for decline. Boredom is the end product of each and every civilization. It is the arteriosclerosis of the great thinking peoples. The moment always arrives where even God, whether he’s called Zeus, Zebaoth or Zoroaster, has finished creating the universe and asks: “What’s the point of it, actually?” He yawns and chucks it aside. Mankind does the same with civilization. Boredom is the condition of a people which no longer believes but all the same is doing just fine. Boredom is when every clock in the country is predestined to be correct. When the same naive flowers blossom again in the month of March. When every day the deaths of good family fathers are announced in the papers. When a war breaks out in the Balkans. When poems go on about the stars. Boredom is a symptom of aging. Boredom is the diagnosis that talent and virtue are slowly being spent. Boredom is the life-long determination to a form of being which has worn itself out.

In this setting modern modern science tends increasingly to become one of two things: either a high form of technology, often with a goal of increasing affluence, or what I would call sociological science. By the latter I mean that, with a weakened certainty about objectivity, people find it easier to come to whatever conclusions they desire for the sociological ends they wish to see attained.

That was pure, dumb Cool Girl bullshit. What a cunt. Again, I don’t get it: If you let a man cancel plans or decline to do things for you, you lose. You don’t get what you want. It’s pretty clear. Sure, he may be happy, he may say you’re the coolest girl ever, but he’s saying it because he got his way. He’s calling you a Cool Girl to fool you! That’s what men do: They try to make it sound like you are the Cool Girl so you will bow to their wishes. Like a car salesman saying, How much do you want to pay for this beauty? when you didn’t agree to buy it yet. That awful phrase men use: “I mean, I know you wouldn’t mind if I …” Yes, I do mind. Just say it. Don’t lose, you dumb little twat.

Cavenaugh rubbed his hands together and smiled his sunny smile. 'I like that idea. It's reassuring. If we can have no secrets, it means we can't, after all, go so far afield as we might,' he hesitated, 'yes, as we might.' Eastman looked at him sourly. 'Cavenaugh, when you've practiced law in New York for twelve years, you find that people can't go far in any direction, except-' He thrust his forefinger sharply at the floor.'Even in that direction, few people can do anything out of the ordinary. Our range is limited. Skip a few baths, and we become personally objectionable. The slightest carelessness can rot a man's integrity or give him ptomaine poisoning. We keep up only be incessant cleansing operations, of mind and body. What we call character, is held together by all sorts of tacks and strings and glue. ("Consequences")

Tyrena did not laugh again but her smile slashed upward in a twist of green lips. “Martin, Martin, Martin,” she said, “the population of literate people has been declining steadily since Gutenberg’s day. By the twentieth century, less than two percent of the people in the so-called industrialized democracies read even one book a year. And that was before the smart machines, dataspheres, and user-friendly environments.

tradition of liberation from Egypt, under a lawgiver and deliverer named Moses. We are called Jews, and our heritage Judaism, because in the political decline and fall of our nation the tribe which held out longest and became the surviving remnant in exile predicted by the Torah was named Judah.

It was Jefferson, not some liberal judge in the sixties, who called for a wall between church and state—and if we have declined to heed Jefferson’s advice to engage in a revolution every two or three generations, it’s only because the Constitution itself proved a sufficient defense against tyranny.

The coming of Caesarism breaks the dictature of money and its political weapon, democracy. After a long triumph of world-city economy and its interests over political creative force, the political side of life manifests itself after all as the stronger of the two. The sword is victorious over the money, the master-will subdues again the plunderer-will. If we call these money-powers 'Capitalism,' then we may designate as Socialism the will to call into life a mighty politico-economic order that transcends all class interests, a system of lofty thoughtfulness and duty-sense that keeps the whole in fine condition for the decisive battle of its history, and this battle is also the battle of money and law. The private powers of the economy want free paths for their acquisition of great resources. No legislation must stand in their way. They want to make the laws themselves, in their interests, and to that end they make use of the tool they have made for themselves, democracy, the subsidized party. Law needs, in order to resist this onslaught, a high tradition and an ambition of strong families that finds its satisfaction not in the heaping-up of riches, but in the tasks of true rulership, above and beyond all money-advantage. A power can be overthrown only by another power, not by a principle, and no power that can confront money is left but this one. Money is overthrown and abolished only by blood. Life is alpha and omega, the cosmic stream in microcosmic form. It is the fact of facts within the world-as-history. Before the irresistible rhythm of the generation-sequence, everything built up by the waking-consciousness in its intellectual world vanishes at the last. Ever in History it is life and life only race-quality, the triumph of the will-to-power and not the victory of truths, discoveries, or money that signifies. World-history is the world court, and it has ever decided in favour of the stronger, fuller, and more self-assured life decreed to it, namely, the right to exist, regardless of whether its right would hold before a tribunal of waking-consciousness.

What do you see happening to the idea of dignity to human species if this population growth continues at its present rate? It's going to destroy it all. I use what I call my bathroom metaphor. If two people live in an apartment, and there are two bathrooms, then both have what I call freedom of the bathroom, go to the bathroom any time you want, and stay as long as you want to for whatever you need. And this to my way is ideal. And everyone believes in the freedom of the bathroom. It should be right there in the Constitution. But if you have 20 people in the apartment and two bathrooms, no matter how much every person believes in freedom of the bathroom, there is no such thing. You have to set up, you have to set up times for each person, you have to bang at the door, aren't you through yet, and so on. And in the same way, democracy cannot survive overpopulation. Human dignity cannot survive it. Convenience and decency cannot survive it. As you put more and more people onto the world, the value of life not only declines, but it disappears. It doesn't matter if someone dies.

The ultimate triumph of Christianity was aided by the internal drive within Roman paganism toward some kind of monotheism. By 150 A.D., whatever vitality had once existed in ancient polytheism had mostly declined, and the gods played little or no role in individual lives. The state temples to the old gods became civic centers rather than religious entities. "But paganism went about reforming itself. It drew upon the Alexandrian mystical form of Platonism, taught by Plotinus -- what we call Neoplatonism -- to conjure an image of the deity as a single spiritual fountain of life that fructifies the world. "This Neoplatonic monotheism became popular in aristocratic circles in fourth-century Rome and gave such renewed vitality to paganism that the triumph of Christianity had to be bolstered by state proscription of this latter-day monotheistic paganism. By 390, Roman paganism was almost as close to monotheism as was Christianity.

The staff did have a little difficulty adjusting to Mr. Churchill’s way of living. The first thing in the morning, he declined the customary orange juice and called for a drink of Scotch. His staff, a large entourage of aides and a valet, followed suit. The butlers wore a path in the carpet carrying trays laden with brandy to his suite. We got used to his “jumpsuit,” the extraordinary one-piece uniform he wore every day, but the servants never quite got over seeing him naked in his room when they’d go up to serve brandy. It was the jumpsuit or nothing. In his room, Mr. Churchill wore no clothes at all most of the time during the day.

After the rise and decline of Greek civilisation and the Roman destruction of the city of Carthage, they made one area of the conquered territories into a province which they called Africa, a word derived from "afri" and the name of a group of people about whom little is known. At first the word applied only to the Roman colonies of North Africa. There was a time when all dark-skinned people were called "Ethiopians," for the Greeks referred to Africa as "the Land of the Burnt-face People".

It is not necessarily ominous that the formal family dinner is declining in many households or becoming limited to special occasions. We might be better off if we could separate food as nourishment and pleasure from food as the currency of care that leaves so many woman laboring long hours to prove affection in that semantic muddle called nurturance.

Home is the true wife’s kingdom. There, first of all places, she must be strong and beautiful. She may touch life outside in many ways, if she can do it without slighting the duties that are hers within her own doors. But if any calls for her service must be declined, they should not be the duties of her home. These are hers, and no other one’s. Very largely does the wife hold in her hands, as a sacred trust, the happiness and the highest good of the hearts that nestle there. The best husband—the truest, the noblest, the gentlest, the richest-hearted—cannot make his home happy if his wife be not, in every reasonable sense, a helpmate to him. In the last analysis, home happiness depends on the wife. Her spirit gives the home its atmosphere. Her hands fashion its beauty. Her heart makes its love. And the end is so worthy, so noble, so divine, that no woman who has been called to be a wife, and has listened to the call, should consider any price too great to pay, to be the light, the joy, the blessing, the inspiration of a home. Men with fine gifts think it worth while to live to paint a few great pictures which shall be looked at and admired for generations; or to write a few songs which shall sing themselves into the ears and hearts of men. But the woman who makes a sweet, beautiful home, filling it with love and prayer and purity, is doing something better than anything else her hands could find to do beneath the skies.

If you let a man cancel plans or decline to do things for you, you lose. You don’t get what you want. It’s pretty clear. Sure, he may be happy, he may say you’re the coolest girl ever, but he’s saying it because he got his way. He’s calling you a Cool Girl to fool you! That’s what men do: They try to make it sound like you are the cool girl so you will bow to their wishes.

Well, let's consider the value of the dollar. Ultimately, logically, the dollar has no value at all. It's a piece of paper. It only has value because we say it has value, and because we agree on a system of bartering that maintains that value. Great care is taken to keep the value of the dollar strong. Smart guys in Washington and New York lose sleep over this. And we all watched what happend in Argentina a few years ago. We watched what happened when the value of currency declined rapidly. It's not a good thing. Sex is like that. God is concerned with the value of sex staying high. It's important to a person's health, a family's health, and a society's health. But like anything, sex can be cheapened in our minds, so we don't hold it in high esteem. God doesn't think this is a good thing. Stuff God doesn't think is good is called sin. "What happens when sex is cheaped?" somebody asked. A lot happens. The main thing is there is no sacred physical territory associated with commitment. There can still be emotional territory, but there isn't anything physical, experiential, that a man and a woman have only with each other. Sleeping around does something to the heart, to the mind. It leaves less commodity to spend on a sacred mate. But all of that sounds pretty fluffy. Let me break it down into practical stuff. Women saying no to men, not letting men have sex with them, causes men to step up. If, in order to have sex with them, women demanded you got a job and shaved every day and didn't dress like a dork or sit around playing video games, then all of us would do just that. We all want to have sex, right? ... And this in turn would be good for families, would be good for the communities.

We know that media vita in morte sumus or, “in the midst of life we are in death.” We begin dying the day we are born, after all. But because of advances in medical science, the majority of Americans will spend the later years of their life actively dying. The fastest-growing segment of the US population is over eighty-five, what I would call the aggressively elderly. If you reach eighty-five, not only is there a strong chance you are living with some form of dementia or terminal disease, but statistics show that you have a 50-50 chance of ending up in a nursing home, raising the question of whether a good life is measured in quality or quantity. This slow decline differs sharply from times past, when people tended to die quickly, often in a single day. Postmortem daguerreotypes from the 1800s picture fresh, young, almost lifelike corpses, many of them victims of scarlet fever or diphtheria. In 1899, a mere 4 percent of the US population was over sixty-five—forget making it to eighty-five. Now, many will know that death is coming during months or years of deterioration. Medicine has given us the “opportunity”—loosely defined—to sit at our own wakes.

The present generation of Christians has suffered what I call the lost concept of majesty. This has come about by a slow decline, manifesting itself in our depreciation of ourselves. Those who hold a low value of man have a corresponding low value of God. After all, God created man in His own image. When we cease to understand the majestic nature of man, we cease to appreciate the majesty of God. How

But how can it be that our good Shepherd, Who for three years sought the sheep which had wandered amiss, crying out so loudly that His throat was parched, and following roads so worn and full of thorns that He shed every drop of His blood and delivered His very life. How can it be, I say again, that now, if His sheep should follow after him, turning to Him with love and calling out to Him for help with hope, He would decline to cast His eyes on the sheep that had gone astray. How could He not take it into His divine embrace and, put it among the angels of heaven, and prepare a welcoming banquet for it?

We have permitted cynical political reactionaries and the spokesmen of large corporations to pre-empt these basic libertarian American ideals. We have permitted them not only to become the specious "voice" of these ideals such that individualism has been used to justify egotism; the "pursuit of happiness" to justify greed, and even our emphasis on local and regional autonomy has been used to justify parochialism, insularism, and exclusivity -- often against ethnic minorities and so-called "deviant" individuals. We have even permitted these reactionaries to stake out a claim to the word "libertarian," a word, in fact, that was literally devised in the 1890s in France by Elisée Reclus as a substitute for the word "anarchist," which the government had rendered an illegal expression for identifying one's views. The propertarians, in effect -- acolytes of Ayn Rand, the "earth mother" of greed, egotism, and the virtues of property -- have appropriated expressions and traditions that should have been expressed by radicals but were willfully neglected because of the lure of European and Asian traditions of "socialism," "socialisms" that are now entering into decline in the very countries in which they originated.

If the patriarchal system, when compared to primitive systems, seems to represent a “lesser” degree of structuralization, then Western civilization since the decline of the patriarchal system can be said to have been governed by a principle of decreasing structuralization or destructuralization during the whole of its historical course—a tendency that can almost be seen as an ultimate aim. A dynamic force seems to be drawing first Western society, then the rest of the world, toward a state of relative indifferentiation never before known on earth, a strange kind of nonculture or anticulture we call modern.

You’ll be five-and-thirty this year, Griffy.” “Yes. Which makes me much too old to be called ‘Griffy.’ ” “More to the point, I am fifty-eight. I need grandchildren before my decline. It’s not right for two generations of the family to be drooling at the same time.” “Your decline?” He laughed. “Tell me, Mother, how can I hasten that happy process? Other than offering a firm push.” Her eyebrow arched in amusement. “Just try it.

What is this metaphor called a crown, or rather what is monarchy? . . . It appears to be something going much out of fashion, falling into ridicule, and rejected in some countries, both as unnecessary and expensive. In America it is considered as an absurdity; and in France it has so far declined, that the goodness of the man, and the respect for his personal character, are the only things that preserve the appearance of its existence.

The reason why education pays off is because of something called cognitive reserve: people with extra brain power (thanks in part to extra education) can afford to lose more before showing obvious signs of decline. That’s why two people who have brains that look exactly alike—with the same amount of shrinkage—can nevertheless show dramatic differences in how long they remain cognitively healthy. Those who put their brains to better use can withstand greater loss of brain matter.

Radical movements are never successful unless they attract big money and/or outside support. The great historian of the Twentieth Century, Oswald Spengler, was one of those who saw what American Liberals refuse to see- that the Left is controlled by its alleged enemy, the malefactors of great wealth. He wrote in his monumental Decline of the West (Modern Library, New York, 1945):   -> "There is no proletarian, not even a Communist, movement, that has not operated in the interests of money, in the direction indicated by money, and for

This decline of literacy is accompanied by a rise in philistinism in America: a preference for the skillfully marketed and packaged product for the consumption of the mass man—the Top Ten on TV, NFL telecasts with the quite well-done Miller Lite and Mean Joe Green commercials—plus a few big commercial novels, whether the Harold Robbins novel in which sex figures second only to money, the Barbara Cartland novel in which sex becomes something called romance, or the Judy Blume novel in which teenagers are introduced to sex like Tarzan and Jane.

It was not easy to go from being one of the seven righteous pillars holding up the whole planet and human race to being just another mental patient. I remember talking to a woman who was ending racism and asking her if it was part of a bigger program or if racism was the whole deal. As someone who had gone back to the beginning of time and dealt with issues of whether or not life itself was a good idea, I wasn’t sure that just getting rid of racism was a big enough prize. ....In the eighties when I was called out of retirement to defeat communism, it was over my strenuous objections. “I don’t even dislike communism all that much,” I objected. “It seems so beside the point.” “The Republicans are going to take credit for this and ride it into the ground,” I correctly predicted. After winning many many preliminary rounds which I honestly hoped I’d lose, I was smuggled into what was thought to be just another psychiatric hospital where the Russian bear took one look at me, declined to dance, and the rest is history. My delusional world always felt kind of tinny and hollow, but that never helped me get out of it.

Now a witness was called who testified that he found Muff Potter washing in the brook, at an early hour of the morning that the murder was discovered, and that he immediately sneaked away. After some further questioning, counsel for the prosecution said: "Take the witness." The prisoner raised his eyes for a moment, but dropped them again when his own counsel said: "I have no questions to ask him." The next witness proved the finding of the knife near the corpse. Counsel for the prosecution said: "Take the witness." "I have no questions to ask him," Potter's lawyer replied. A third witness swore he had often seen the knife in Potter's possession. "Take the witness." Counsel for Potter declined to question him. The faces of the audience began to betray annoyance. Did this attorney mean to throw away his client's life without an effort?

For those willing to keep heaving themselves toward the light, things can change. What has been lost gradually becomes less important than what is to be found. Curiosity pokes its green head up through the asphalt of grief, and fear of the unknown takes on an element of wonder as the disillusioned turn away from the God who was supposed to be in order to seek the God who is. Every letdown becomes a lesson and a lure. Did God fail to come when I called? Then perhaps God is not a minion. So who is God? Did God fail to punish my adversary? Then perhaps God is not a policeman. So who is God? Did God fail to make everything turn out all right? Then perhaps God is not a fixer. So who is God? Over and over, my disappointments draw me deeper into the mystery of God’s being and doing. Every time God declines to meet my expectations, another of my idols is exposed.

All of these arenas of American life are facets of the same widely discussed phenomenon: the decline of what is termed “social capital.” As defined by political scientist Robert Putnam in his book Bowling Alone, “… social capital refers to connections among individuals—social networks and the norms of reciprocity and trustworthiness that arise from them. In that sense social capital is closely related to what some have called ‘civic virtue.’” It’s the trust, friendships, group affiliations, helping, and expectation of being helped built up by actively participating in and being a member of all sorts of groups, ranging from book clubs, bowling clubs, bridge clubs, church groups, community organizations, and parent-teacher associations to political organizations, professional societies, rotary clubs, town meetings, unions, veterans associations, and others.

... television looks to be an absolute godsend for a human subspecies that loves to watch people but hates to be watched itself. For the television screen affords access only one-way. A psychic ball-check valve. We can see Them; They can’t see Us. We can relax, unobserved, as we ogle. I happen to believe this is why television also appeals so much to lonely people. To voluntary shut-ins. Every lonely human I know watches way more than the average U.S. six hours a day. The lonely, like the fictive, love one-way watching. For lonely people are usually lonely not because of hideous deformity or odor or obnoxiousness—in fact there exist today support- and social groups for persons with precisely these attributes. Lonely people tend, rather, to be lonely because they decline to bear the psychic costs of being around other humans. They are allergic to people. People affect them too strongly. Let’s call the average U.S. lonely person Joe Briefcase. Joe Briefcase fears and loathes the strain of the special self-consciousness which seems to afflict him only when other real human beings are around, staring, their human sense-antennae abristle. Joe B. fears how he might appear, come across, to watchers. He chooses to sit out the enormously stressful U.S. game of appearance poker. But lonely people, at home, alone, still crave sights and scenes, company. Hence television. Joe can stare at Them on the screen; They remain blind to Joe. It’s almost like voyeurism.

Our campaigns have not grown more humanistic because our candidates are more benevolent or their policy concerns more salient. In fact, over the last decade, public confidence in institutions-- big business, the church, media, government-- has declined dramatically. The political conversation has privileged the nasty and trivial. Yet during that period, election seasons have awakened with a new culture of volunteer activity. This cannot be credited to a politics inspiring people to hand over their time but rather to campaign, newly alert to the irreplaceable value of a human touch, seeking it out. Finally campaigns are learning to quantify the ineffable—the value of a neighbor's knock, of a stranger's call, the delicate condition of being undecided-- and isolate the moment where a behavior can be changed, or a heart won. Campaigns have started treating voters like people again.

Do you ever wonder why a battered wife stays with her husband? Why people continue to spend money they don’t have even though they know they are deeply in debt? Why some keep jamming food in their mouths when they’re already overweight? Why do people stay in bad relationships? Why are some people still racist? Why do people still drink and drive? You’d think the response to all these things would be obvious and cause them to scream, “Duh, of course I need to change this.” Why do we keep doing church the same way even when we know it’s in critical decline? Why do paid church leaders spend so much time preparing for a 90-minute service for Christians who have heard it all before? Why do we still call our message the good news when it clearly seems to be bad news or no news to Sojourners? Why do we think Pharisees are only found in the Bible? Why is returning to a simpler form of ancient church so hard to grasp?

Cas Wouters, inspired by conversations with Elias late in his life, suggests that we are living through a new phase in the Civilizing Process. This is the long-term trend of informalization I mentioned earlier, and it leads to what Elias called a “controlled decontrolling of emotional controls” and what Wouters calls third nature.182 If our first nature consists of the evolved motives that govern life in a state of nature, and our second nature consists of the ingrained habits of a civilized society, then our third nature consists of a conscious reflection on these habits, in which we evaluate which aspects of a culture’s norms are worth adhering to and which have outlived their usefulness.

This is a roadside attraction,” said Wednesday. “One of the finest. Which means it is a place of power.” “Come again?” “It’s perfectly simple,” said Wednesday. “In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would just be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples, or cathedrals, or erect stone circles, or…well, you get the idea.” “There are churches all across the States, though,” said Shadow. “In every town. Sometimes on every block. And about as significant, in this context, as dentists’ offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a gigantic bat-house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that.

Maybe the God we see, the God who calls the daily shots, is merely a subGod. Maybe there’s a God above this subGod who’s busy for a few God minutes with something else, and will be right back; and when he gets back will take the subGod by the ear and say: Now look. Look at that fat man. What did he ever do to you? Wasn’t he humble enough? Didn’t he endure enough abuse for a thousand men? Weren’t the simplest tasks hard? Didn’t you sense him craving affection? Were you unaware that his days unraveled as one long bad dream? And maybe as the subGod slinks away, the true God will sweep me up in his arms, saying: My sincere apologies, a mistake has been made. Accept a new birth, as token of my esteem.

From a policy perspective, the Democratic Party faced a dilemma that it could not solve: finding ways to maintain support within the white blue-collar base that came of age during the New Deal and World War II era, while at the same time servicing the pressing demands for racial and gender equity arising from the sixties. Both had to be achieved in the midst of two massive oil shocks, record inflation and unemployment, and a business community retooling to assert greater control over the political process. Placing affirmative action onto a world of declining occupational opportunity risked a zero-sum game: a post-scarcity politics without post-scarcity conditions. Despite the many forms of solidarity evident in the discontent in the factories, mines, and mills, without a shared economic vision to hold things together, issues like busing forced black and white residents to square off in what columnist Jimmy Breslin called “a Battle Royal” between “two groups of people who are poor and doomed and who have been thrown in the ring with each other.”10

One of the most intriguing ideas in the developmental sciences over the past decades is the phenomenon of the “J-shaped curve.”19 While observing children learning to master new skills in dozens of domains (math, writing, the arts), psychologists noticed a surprising pattern: as a learner struggles to master difficult new challenges, there is often an initial decline in skill. Errors are made on tasks that previously seemed easy, and the learner feels more “stupid” than ever before. This is the dip that forms the middle part of the “J.” But it turns out that the “stupid mistakes,” in retrospect, were nothing more than growth errors. Once the learner gets past the dip, performance rises rapidly to new heights.

... television looks to be an absolute godsend for a human subspecies that loves to watch people but hates to be watched itself. For the television screen affords access only one-way. A psychic ball-check valve. We can see Them; They can’t see Us. We can relax, unobserved, as we ogle. I happen to believe this is why television also appeals so much to lonely people. To voluntary shut-ins. Every lonely human I know watches way more than the average U.S. six hours a day. The lonely, like the fictive, love one-way watching. For lonely people are usually lonely not because of hideous deformity or odor or obnoxiousness—in fact there exist today support- and social groups for persons with precisely these attributes. Lonely people tend, rather, to be lonely because they decline to bear the psychic costs of being around other humans. They are allergic to people. People affect them too strongly. Let’s call the average U.S. lonely person Joe Briefcase. Joe Briefcase fears and loathes the strain of the special self-consciousness which seems to afflict him only when other real human beings are around, staring, their human sense-antennae abristle. Joe B. fears how he might appear, come across, to watchers. He chooses to sit out the enormously stressful U.S. game of appearance poker. But lonely people, at home, alone, still crave sights and scenes, company. Hence television. Joe can stare at Them on the screen; They remain blind to Joe. It’s almost like voyeurism.

We are among the first peoples in human history who do not broadly inherit religious identity as a given, a matter of kin and tribe, like hair color and hometown. But the very fluidity of this—the possibility of choice that arises, the ability to craft and discern one’s own spiritual bearings—is not leading to the decline of spiritual life but its revival. It is changing us, collectively. It is even renewing religion, and our cultural encounter with religion, in counterintuitive ways. I meet scientists who speak of a religiosity without spirituality—a reverence for the place of ritual in human life, and the value of human community, without a need for something supernaturally transcendent. There is something called the New Humanism, which is in dialogue about moral imagination and ethical passions across boundaries of belief and nonbelief. But I apprehend— with a knowledge that is as much visceral as cognitive— that God is love. That somehow the possibility of care that can transform us— love muscular and resilient— is an echo of a reality behind reality, embedded in the creative force that gives us life.

So what is this place?” asked Shadow, as they walked through the parking lot toward a low, unimpressive wooden building. “This is a roadside attraction,” said Wednesday. “One of the finest. Which means it is a place of power.” “Come again?” “It’s perfectly simple,” said Wednesday. “In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples or cathedrals, or erect stone circles, or…well, you get the idea.” “There are churches all across the States, though,” said Shadow. “In every town. Sometimes on every block. And about as significant, in this context, as dentists’ offices. No, in the USA people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a giant bat house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that.

A disdain for the practical swept the ancient world. Plato urged astronomers to think about the heavens, but not to waste their time observing them. Aristotle believed that: “The lower sort are by nature slaves, and it is better for them as for all inferiors that they should be under the rule of a master.… The slave shares in his master’s life; the artisan is less closely connected with him, and only attains excellence in proportion as he becomes a slave. The meaner sort of mechanic has a special and separate slavery.” Plutarch wrote: “It does not of necessity follow that, if the work delight you with its grace, the one who wrought it is worthy of esteem.” Xenophon’s opinion was: “What are called the mechanical arts carry a social stigma and are rightly dishonoured in our cities.” As a result of such attitudes, the brilliant and promising Ionian experimental method was largely abandoned for two thousand years. Without experiment, there is no way to choose among contending hypotheses, no way for science to advance. The anti-empirical taint of the Pythagoreans survives to this day. But why? Where did this distaste for experiment come from? An explanation for the decline of ancient science has been put forward by the historian of science, Benjamin Farrington: The mercantile tradition, which led to Ionian science, also led to a slave economy. The owning of slaves was the road to wealth and power. Polycrates’ fortifications were built by slaves. Athens in the time of Pericles, Plato and Aristotle had a vast slave population. All the brave Athenian talk about democracy applied only to a privileged few. What slaves characteristically perform is manual labor. But scientific experimentation is manual labor, from which the slaveholders are preferentially distanced; while it is only the slaveholders—politely called “gentle-men” in some societies—who have the leisure to do science. Accordingly, almost no one did science. The Ionians were perfectly able to make machines of some elegance. But the availability of slaves undermined the economic motive for the development of technology. Thus the mercantile tradition contributed to the great Ionian awakening around 600 B.C., and, through slavery, may have been the cause of its decline some two centuries later. There are great ironies here.

The longevity genes I work on are called “sirtuins,” named after the yeast SIR2 gene, the first one to be discovered. There are seven sirtuins in mammals, SIRT1 to SIRT7, and they are made by almost every cell in the body. When I started my research, sirtuins were barely on the scientific radar. Now this family of genes is at the forefront of medical research and drug development. Descended from gene B in M. superstes, sirtuins are enzymes that remove acetyl tags from histones and other proteins and, by doing so, change the packaging of the DNA, turning genes off and on when needed. These critical epigenetic regulators sit at the very top of cellular control systems, controlling our reproduction and our DNA repair. After a few billion years of advancement since the days of yeast, they have evolved to control our health, our fitness, and our very survival. They have also evolved to require a molecule called nicotinamide adenine dinucleotide, or NAD. As we will see later, the loss of NAD as we age, and the resulting decline in sirtuin activity, is thought to be a primary reason our bodies develop diseases when we are old but not when we are young.

I wake on the fiction couch deeply hungover, my head cracking, with Rachel telling me to get up. She’s holding my eyelids open like she used to do in high school when we’d stayed up all night talking and then slept through the morning alarm. ‘Get. Up. Henry.’ ‘What time is it? I ask, batting off her hands. ‘It’s eleven. The shop’s been open for an hour. There are customers asking for books I can’t find. George is yelling at a guy called Martin Gamble who’s here to help me create the database. And as a separate issue, Amy’s waiting in the reading garden.’ ‘Amy’s here?’ I sit up and mess my hair around. ‘How do I look?’ ‘I decline to answer on the grounds that technically you’re my boss and I don’t want to start my new job by insulting you.’ ‘Thank you,’ I say. ‘I appreciate that.

The technological primacy of Western civilization, it can be argued, owes a sizeable debt to the fact that in Europe recourse to magic was to prove less ineradicable than in other parts of the world.61 For this, intellectual and religious factors have been held primarily responsible. The rationalist tradition of classical antiquity blended with the Christian doctrine of a single all-directing Providence to produce what Weber called ‘the disenchantment of the world’ – the conception of an orderly and rational universe, in which effect follows cause in predictable manner. A religious belief in order was a necessary prior assumption upon which the subsequent work of the natural scientists was to be founded. It was a favourable mental environment which made possible the triumph of technology.

The hours I spent in this anachronistic, bibliophile, Anglophile retreat were in surreal contrast to the shrieking horror show that was being enacted in the rest of the city. I never felt this more acutely than when, having maneuvered the old boy down the spiral staircase for a rare out-of-doors lunch the next day—terrified of letting him slip and tumble—I got him back upstairs again. He invited me back for even more readings the following morning but I had to decline. I pleaded truthfully that I was booked on a plane for Chile. 'I am so sorry,' said this courteous old genius. 'But may I then offer you a gift in return for your company?' I naturally protested with all the energy of an English middle-class upbringing: couldn't hear of such a thing; pleasure and privilege all mine; no question of accepting any present. He stilled my burblings with an upraised finger. 'You will remember,' he said, 'the lines I will now speak. You will always remember them.' And he then recited the following: What man has bent o'er his son's sleep, to brood How that face shall watch his when cold it lies? Or thought, as his own mother kissed his eyes, Of what her kiss was when his father wooed? The title (Sonnet XXIX of Dante Gabriel Rossetti)—'Inclusiveness'—may sound a trifle sickly but the enfolded thought recurred to me more than once after I became a father and Borges was quite right: I have never had to remind myself of the words. I was mumbling my thanks when he said, again with utter composure: 'While you are in Chile do you plan a call on General Pinochet?' I replied with what I hoped was equivalent aplomb that I had no such intention. 'A pity,' came the response. 'He is a true gentleman. He was recently kind enough to award me a literary prize.' It wasn't the ideal note on which to bid Borges farewell, but it was an excellent illustration of something else I was becoming used to noticing—that in contrast or corollary to what Colin MacCabe had said to me in Lisbon, sometimes it was also the right people who took the wrong line.

The three conditions without which healthy growth does not take place can be taken for granted in the matrix of the womb: nutrition, a physically secure environment and the unbroken relationship with a safe, ever-present maternal organism. The word matrix is derived from the Latin for “womb,” itself derived from the word for “mother.” The womb is mother, and in many respects the mother remains the womb, even following birth. In the womb environment, no action or reaction on the developing infant’s part is required for the provision of any of his needs. Life in the womb is surely the prototype of life in the Garden of Eden where nothing can possibly be lacking, nothing has to be worked for. If there is no consciousness — we have not yet eaten of the Tree of Knowledge — there is also no deprivation or anxiety. Except in conditions of extreme poverty unusual in the industrialized world, although not unknown, the nutritional needs and shelter requirements of infants are more or less satisfied. The third prime requirement, a secure, safe and not overly stressed emotional atmosphere, is the one most likely to be disrupted in Western societies. The human infant lacks the capacity to follow or cling to the parent soon after being born, and is neurologically and biochemically underdeveloped in many other ways. The first nine months or so of extrauterine life seem to have been intended by nature as the second part of gestation. The anthropologist Ashley Montagu has called this phase exterogestation, gestation outside the maternal body. During this period, the security of the womb must be provided by the parenting environment. To allow for the maturation of the brain and nervous system that in other species occurs in the uterus, the attachment that was until birth directly physical now needs to be continued on both physical and emotional levels. Physically and psychologically, the parenting environment must contain and hold the infant as securely as she was held in the womb. For the second nine months of gestation, nature does provide a near-substitute for the direct umbilical connection: breast-feeding. Apart from its irreplaceable nutritional value and the immune protection it gives the infant, breast-feeding serves as a transitional stage from unbroken physical attachment to complete separation from the mother’s body. Now outside the matrix of the womb, the infant is nevertheless held close to the warmth of the maternal body from which nourishment continues to flow. Breast-feeding also deepens the mother’s feeling of connectedness to the baby, enhancing the emotionally symbiotic bonding relationship. No doubt the decline of breast-feeding, particularly accelerated in North America, has contributed to the emotional insecurities so prevalent in industrialized countries. Even more than breast-feeding, healthy brain development requires emotional security and warmth in the infant’s environment. This security is more than the love and best possible intentions of the parents. It depends also on a less controllable variable: their freedom from stresses that can undermine their psychological equilibrium. A calm and consistent emotional milieu throughout infancy is an essential requirement for the wiring of the neurophysiological circuits of self-regulation. When interfered with, as it often is in our society, brain development is adversely affected.

The topic of disinterested, non-calculating, and purposeless love for the sake of love is central to mysticism as such. To love God, not because of powerful institutions, or even because God commands it, but to do so in an act of unencumbered freedom, is the very source of mystical relation. To love God is all the reason there needs to be . . . The orthodoxies that have been handed down to us in the monotheistic religions called for obedience to the commanding God. They threatened with punishment and enticed with rewards - images of hell and heaven resting on that authority. In technologically advanced centers of the world, authoritarian religious systems are in sharp decline. Mystical perceptions and approaches to God, however, are entirely different: "God, if I worship Thee in fear of hell, burn me in hell. And if I worship Thee in hope of Paradise, exclude me from Paradise; but if I worship Thee for Thine own sake, withhold not Thine everlasting Beauty" (Aldous Huxley, in The Perennial Philosophy). Mysticism may he regarded as the anti-authoritarian religion per se. In it, the commanding lord becomes the beloved; what is to come later becomes the now; and naked or even enlightened self-interest that is oriented by reward and punishment becomes mystical freedom.

Then may I ask you to swear by whatever gods or saints your religion involves that you will not reveal what I am now going to tell you to any son of Adam, and especially not to the police? Will you swear that! If you will take upon yourself this awful abnegation, if you will consent to burden your soul with a vow that you should never make and a knowledge you should never dream about, I will promise you in return—" "You will promise me in return?" inquired Syme, as the other paused. "I will promise you a very entertaining evening." Syme suddenly took off his hat. "Your offer," he said, "is far too idiotic to be declined. You say that a poet is always an anarchist. I disagree; but I hope at least that he is always a sportsman. Permit me, here and now, to swear as a Christian, and promise as a good comrade and a fellow-artist, that I will not report anything of this, whatever it is, to the police. And now, in the name of Colney Hatch, what is it?" "I think," said Gregory, with placid irrelevancy, "that we will call a cab.

Who can tell how scenes of peace and quietude sink into the minds of pain-worn dwellers in close and noisy places, and carry their own freshness, deep into their jaded hearts! Men who have lived in crowded, pent-up streets, through lives of toil, and who have never wished for change; men, to whom custom has indeed been second nature, and who have come almost to love each brick and stone that formed the narrow boundaries of their daily walks; even they, with the hand of death upon them, have been known to yearn at last for one short glimpse of Nature’s face; and, carried far from the scenes of their old pains and pleasures, have seemed to pass at once into a new state of being. Crawling forth, from day to day, to some green sunny spot, they have had such memories wakened up within them by the sight of sky, and hill and plain, and glistening water, that a foretaste of heaven itself has soothed their quick decline, and they have sunk into their tombs, as peacefully as the sun whose setting they watched from their lonely chamber window but a few hours before, faded from their dim and feeble sight! The memories which peaceful country scenes call up, are not of this world, nor of its thoughts and hopes. Their gentle influence may teach us how to weave fresh garlands for the graves of those we loved: may purify our thoughts, and bear down before it old enmity and hatred; but beneath all this, there lingers, in the least reflective mind, a vague and half-formed consciousness of having held such feelings long before, in some remote and distant time, which calls up solemn thoughts of distant times to come, and bends down pride and worldliness beneath it.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

To sum up, then, we are Israelites, descended from the small nation which came out of the Sinai desert into Canaan three thousand years ago, with a tradition of liberation from Egypt, under a lawgiver and deliverer named Moses. We are called Jews, and our heritage Judaism, because in the political decline and fall of our nation the tribe which held out longest and became the surviving remnant in exile predicted by the Torah was named Judah. Almost all living Jews stem, at a remove of no more than four or five generations at the most, from observant Jews. Historically, Israelites who have discontinued the practice of the law of Moses have faded into the environment and lost their identity within a century or two. The attrition over the centuries has of course been enormous. The Jews who are left are mainly the sons and grandsons of those who have kept the faith, preserving the chain unbroken through time, from the twentieth century back to the sunrise of the human intelligence. Before examining this faith, we can surely acknowledge two things: first, that as a feat of gallantry of the spirit of man, the preservation of Judaism ranks high; second, that if ancient lineage be a source of legitimate pride, the Jews have a right to be a proud people.

Such are the incalculable effects of that negative passion of indifference, that hysterical and speculative resurrection of the other. Racism, for example. Logically, it should have declined with the advance of Enlightenment and democracy. Yet the more hybrid our cultures become, and the more the theoretical and genetic bases of racism crumble away, the stronger it grows. But this is because we are dealing here with a mental object, an artificial construct, based on an erosion of the singularity of cultures and entry into the fetishistic system of difference. So long as there is otherness, strangeness and the (possibly violent) dual relation -- as we see in anthropological accounts up to the eighteenth century and into the colonial phase -- there is no racism properly so-called. Once that `natural' relation is lost, we enter into a phobic relationship with an artificial other, idealized by hatred. And because it is an ideal other, this relationship is an exponential one: nothing can stop it, since the whole trend of our culture is towards a fanatically pursued differential construction, a perpetual extrapolation of the same from the other. Autistic culture by dint of fake altruism. All forms of sexist, racist, ethnic or cultural discrimination arise out of the same profound disaffection and out of a collective mourning, a mourning for a dead otherness, set against a background of general indifference -- a logical product of our marvellous planet-wide conviviality. The same indifference can give rise to exactly opposite behaviour. Racism is desperately seeking the other in the form of an evil to be combated. The humanitarian seeks the other just as desperately in the form of victims to aid. Idealization plays for better or for worse. The scapegoat is no longer the person you hound, but the one whose lot you lament. But he is still a scapegoat. And it is still the same person.

Berkman called no witnesses of his own. Instead, with the aid of an ill-trained interpreter, he began to read his long speech. “Some may wonder why I have declined a legal defense,” Berkman said. “My reasons are twofold. In the first place, I am an anarchist: I do not believe in man-made laws, designed to enslave and oppress humanity. Secondly, an extraordinary phenomenon like an attentat cannot be measured by the narrow standards of legality.” In short, Berkman said, he would explain the deed, and by doing so, society itself would be put on trial. An hour into his presentation, much of which was heard only in mangled English, Judge McClung’s patience came to an end. He ordered Berkman to finish by the rapidly approaching hour of one o’clock. “I can have all the time I want for my defense and will take all the time I need,” Berkman replied. “No, you haven’t,” said the judge. “We’ll teach you different if you think you can dictate to us.” Berkman and his interpreter sputtered on. At 1:10 the judge stopped Berkman and gave the prosecutor the floor. Holding the dagger in his hands, he urged the jury to convict Berkman. The jury didn’t even stir from the box. It immediately pronounced Berkman guilty on all counts. McClung sentenced him to 22 years of confinement.

Technocrats live their lives abstractly, even while they are managing their own sphere. For them, all problems are intellectual. You must think constantly, and that thinking makes action possible. Once you have thought, the doing simply follows. Reason leads to language, and the battleground of the technocrat is language. If the language is reshaped, so will be the action. Political correctness, as it’s called, is the manner in which the technocrats as the ascendant class reshaped the world. The tension of the technocracy is between their work in their own fields and the universal principles that they practice. This shows itself most clearly in the way they deal with the declining class, the heavily white, industrial working class. In the thinking of the technocracy, the fundamental cause of oppression is whites who have historically oppressed using race, nationality, and gender. But the technocrats draw a sharp distinction between themselves (predominantly white) who are at least engaged in a struggle to transcend oppression in thought and speech and those whites who continue to practice it. This declining class is plunging economically, but for the technocracy, which embraces a vast range of incomes, that decline is not of the essence. It is their unwillingness to abandon oppression.

I trudge toward the porch, entertaining the idea of running the other way. But technically, I shouldn't be in any trouble. It wasn't my car. I'm not the one who got a ticket. Samantha Forza did. And the picture on Samantha Forza's driver's license looks a lot like Rayna. She told Officer Downing that she swerved to keep from hitting a camel, which Officer Downing graciously interpreted as a deer after she described it as "a hairy animal with four legs and a horn." Since no one formed a search party to look for either a camel or a unicorn, I figured we were in the clear. But from Mom's expression, I'm miles from clear. "Hi," I say as I reach the steps. "We'll see about that," she says, grabbing my face and shining a pen light in my eyes. I slap it away. "Really? You're checking my pupils? Really?" "Hal said you looked hazy," she says, clipping the pen back on the neckline of her scrubs. "Hal? Who's Hal?" "Hal is the paramedic who took your signature when you declined medical treatment. He radioed in to the hospital after he left you." "Oh. Well, then Hal would have noticed I was just in an accident, so I might have been a little out of it. Doesn't mean I was high." So it wasn't small-town gossip, it was small-county gossip. Good ole Hal's probably transported hundreds of patients to my mom in the ER two towns over. She scowls. "Why didn't you call me? Who is Samantha?" I sigh and push past her. There's no reason to have this conversation on the porch. She follows me into the house. "She's Galen's sister. I didn't call because I didn't have a signal on my cell. We were on a dead road." "Where was Galen? Why were you driving his car?" "He was home. We were just taking it for a drive. He didn't want to come." Technically, all these statements are true, so they sound believable when I say them. Mom snorts and secures the dead bolt on the front door. "Probably because he knows his sister is life threatening behind the wheel." "Probably.

EB: 'Ll showed me a long verse-letter, very obscene, he’d received from Dylan T[Thomas] before D’s last trip here [New York]—very clever, but it really can’t be published for a long, long time, he’s decided. About people D. met in the U.S. etc.—one small sample: A Streetcar Named Desire is referred to as 'A truck called F———.' RL: 'Psycho-therapy is rather amazing—something like stirring up the bottom of an aquarium—chunks of the past coming up at unfamiliar angles, distinct and then indistinct.' RL: 'I have just finished the Yeats Letters—900 & something pages—although some I’d read before. He is so Olympian always, so calm, so really unrevealing, and yet I was fascinated.' RL: 'Probably you forget, and anyway all that is mercifully changed and all has come right since you found Lota. But at the time everything, I guess (I don’t want to overdramatize) our relations seemed to have reached a new place. I assumed that would be just a matter of time before I proposed and I half believed that you would accept. Yet I wanted it all to have the right build-up. Well, I didn’t say anything then.' EB: 'so I suppose I am just a born worrier, and that when the personal worries of adolescence and the years after it have more or less disappeared I promptly have to start worrying about the decline of nations . . . But I really can’t bear much of American life these days—surely no country has ever been so filthy rich and so hideously uncomfortable at the same time.

Sir,' replied Mr Swiveller, 'don't you interrupt the chair. Gentlemen, how does the case stand, upon the present occasion? Here is a jolly old grandfather—I say it with the utmost respect—and here is a wild, young grandson. The jolly old grandfather says to the wild young grandson, 'I have brought you up and educated you, Fred; I have put you in the way of getting on in life; you have bolted a little out of course, as young fellows often do; and you shall never have another chance, nor the ghost of half a one.' The wild young grandson makes answer to this and says, 'You're as rich as rich can be; you have been at no uncommon expense on my account, you're saving up piles of money for my little sister that lives with you in a secret, stealthy, hugger-muggering kind of way and with no manner of enjoyment—why can't you stand a trifle for your grown-up relation?' The jolly old grandfather unto this, retorts, not only that he declines to fork out with that cheerful readiness which is always so agreeable and pleasant in a gentleman of his time of life, but that he will bow up, and call names, and make reflections whenever they meet. Then the plain question is, an't it a pity that this state of things should continue, and how much better would it be for the gentleman to hand over a reasonable amount of tin, and make it all right and comfortable?' Having delivered this oration with a great many waves and flourishes of the hand, Mr Swiveller abruptly thrust the head of his cane into his mouth as if to prevent himself from impairing the effect of his speech by adding one other word.

Your butler informed me you were here. I thought-that is, I wondered how things were going.” “And since my butler didn’t know,” Ian concluded with amused irritation, “you decided to call on Elizabeth and see if you could discover for yourself?” “Something like that,” the vicar said calmly. “Elizabeth regards me as a friend, I think. And so I planned to call on her and, if you weren’t here, to put in a good word for you.” “Only one?” Ian said mildly. The vicar did not back down; he rarely did, particularly in matters of morality or justice. “Given your treatment of her, I was hard pressed to think of one. How did matters turn out with your grandfather?” “Well enough,” Ina said, his mind on meeting with Elizabeth. “He’s here in London.” “And?” “And,” Ian said sardonically, “you may now address me as ‘my lord.’” “I’ve come here,” Duncan persisted implacably, “to address you as ‘the bridegroom.’” A flash of annoyance crossed Ian’s tanned features. “You never stop pressing, do you? I’ve managed my own life for thirty years, Duncan. I think I can do it now.” Duncan had the grace to look slightly abashed. “You’re right, of course. Shall I leave?” Ian considered the benefits of Duncan’s soothing presence and reluctantly shook his head. “No. In fact, since you’re here,” he continued as they neared the top step, “you may as well be the one to announce us to the butler. I can’t get past him.” Duncan lifted the knocker while bestowing a mocking glance on Ian. “You can’t get past the butler, and you think you’re managing very well without me?” Declining to rise to that bait, Ian remained silent. The door opened a moment later, and the butler looked politely from Duncan, who began to give his name, to Ian. To Duncan’s startled disbelief, the door came crashing forward in his face. An instant before it banged into its frame Ian twisted, slamming his shoulder into it and sending the butler flying backward into the hall and ricocheting off the wall. In a low, savage voice he said, “Tell your mistress I’m here, or I’ll find her myself and tell her.” With a glance of furious outrage the older man considered Ian’s superior size and powerful frame, then turned and started reluctantly for a room ahead and to the left, where muted voices could be heard. Duncan eyed Ian with one gray eyebrow lifted and said sardonically, “Very clever of you to ingratiate yourself so well with Elizabeth’s servants.” The group in the drawing room reacted with diverse emotions to Bentner’s announcement that “Thornton is here and forced his way into the house.” The dowager duchess looked fascinated, Julius looked both relived and dismayed, Alexandra looked wary, and Elizabeth, who was still preoccupied with her uncle’s unstated purpose for his visit, looked nonplussed. Only Lucinda showed no expression at all, but she laid her needlework aside and lifted her face attentively toward the doorway.

The birth and growth of modern antisemitism has been accompanied by and interconnected with Jewish assimilation, the secularization and withering away of the old religious and spiritual values of Judaism. What actually happened was that great parts of the Jewish people were at the same time threatened by physical extinction from without and dissolution from within. In this situation, Jews concerned with the survival of their people would, in a curious and desperate misinterpretation, hit on the consoling idea that antisemitism, after all, might be an excellent means for keeping the people together so that the assumption of external antisemitism would even imply an external guarantee of Jewish existence. This superstition, a secularized travesty of the idea of eternity inherent in a faith in chosenness and a Messianic hope, has been strengthened through the fact that for many centuries the Jews experienced the Christian brand of hostility which was indeed a powerful agent of preservation, spiritually as well as politically. The Jews mistook modern anti-Christian antisemitism for the old religious Jew-hatred—and this all the more innocently because their assimilation had by-passed Christianity in its religious and cultural aspect. Confronted with an obvious symptom of the decline of Christianity, they could therefore imagine in all ignorance that this was some revival of the so-called "Dark Ages." Ignorance or misunderstanding of their own past were partly responsible for their fatal underestimation of the actual and unprecedented dangers which lay ahead. But one should also bear in mind that lack of political ability and judgment have been caused by the very nature of Jewish history, the history of a people without a government, without a country, and without a language. Jewish history offers the extraordinary spectacle of a people, unique in this respect, which began its history with a well-defined concept of history and an almost conscious resolution to achieve a well-circumscribed plan on earth and then, without giving up this concept, avoided all political action for two thousand years. The result was that the political history of the Jewish people became even more dependent upon unforeseen, accidental factors than the history of other nations, so that the Jews stumbled from one role to the other and accepted responsibility for none.

When I look at this age with the eye of a distant future, I find nothing so remarkable in the man of the present day as his peculiar virtue and sickness called "the historical sense." It is a tendency to something quite new and foreign in history: if this embryo were given several centuries and more, there might finally evolve out of it a marvellous plant, with a smell equally marvellous, on account of which our old earth might be more pleasant to live in than it has been hitherto. We moderns are just beginning to form the chain of a very powerful, future sentiment, link by link, we hardly know what we are doing. It almost seems to us as if it were not the question of a new sentiment, but of the decline of all old sentiments: the historical sense is still something so poor and cold, and many are attacked by it as by a frost, and are made poorer and colder by it. To others it appears as the indication of stealthily approaching age, and our planet is regarded by them as a melancholy invalid, who, in order to forget his present condition, writes the history of his youth. In fact, this is one aspect of the new sentiment He who knows how to regard the history of man in its entirety as his own history, feels in the immense generalisation all the grief of the invalid who thinks of health, of the old man who thinks of the dream of his youth, of the lover who is robbed of his beloved, of the martyr whose ideal is destroyed, of the hero on the evening of the indecisive battle which has brought him wounds and the loss of a friend. But to bear this immense sum of grief of all kinds, to be able to bear it, and yet still be the hero who at the commencement of a second day of battle greets the dawn and his happiness, as one who has an horizon of centuries before and behind him, as the heir of all nobility, of all past intellect, and the obligatory heir (as the noblest) of all the old nobles; while at the same time the first of a new nobility, the equal of which has never been seen nor even dreamt of: to take all this upon his soul, the oldest, the newest, the losses, hopes, conquests, and victories of mankind: to have all this at last in one soul, and to comprise it in one feeling: this would necessarily furnish a happiness which man has not hitherto known, a God's happiness, full of power and love, full of tears and laughter, a happiness which, like the sun in the evening, continually gives of its inexhaustible riches and empties into the sea, and like the sun, too, feels itself richest when even the poorest fisherman rows with golden oars! This divine feeling might then be called humanity!

Rule by decree has conspicuous advantages for the domination of far-flung territories with heterogeneous populations and for a policy of oppression. Its efficiency is superior simply because it ignores all intermediary stages between issuance and application, and because it prevents political reasoning by the people through the withholding of information. It can easily overcome the variety of local customs and need not rely on the necessarily slow process of development of general law. It is most helpful for the establishment of a centralized administration because it overrides automatically all matters of local autonomy. If rule by good laws has sometimes been called the rule of wisdom, rule by appropriate decrees may rightly be called the rule of cleverness. For it is clever to reckon with ulterior motives and aims, and it is wise to understand and create by deduction from generally accepted principles. Government by bureaucracy has to be distinguished from the mere outgrowth and deformation of civil services which frequently accompanied the decline of the nation-state—as, notably, in France. There the administration has survived all changes in regime since the Revolution, entrenched itself like a parasite in the body politic, developed its own class interests, and become a useless organism whose only purpose appears to be chicanery and prevention of normal economic and political development. There are of course many superficial similarities between the two types of bureaucracy, especially if one pays too much attention to the striking psychological similarity of petty officials. But if the French people have made the very serious mistake of accepting their administration as a necessary evil, they have never committed the fatal error of allowing it to rule the country—even though the consequence has been that nobody rules it. The French atmosphere of government has become one of inefficiency and vexation; but it has not created and aura of pseudomysticism. And it is this pseudomysticism that is the stamp of bureaucracy when it becomes a form of government. Since the people it dominates never really know why something is happening, and a rational interpretation of laws does not exist, there remains only one thing that counts, the brutal naked event itself. What happens to one then becomes subject to an interpretation whose possibilities are endless, unlimited by reason and unhampered by knowledge. Within the framework of such endless interpretive speculation, so characteristic of all branches of Russian pre-revolutionary literature, the whole texture of life and world assume a mysterious secrecy and depth. There is a dangerous charm in this aura because of its seemingly inexhaustible richness; interpretation of suffering has a much larger range than that of action for the former goes on in the inwardness of the soul and releases all the possibilities of human imagination, whereas the latter is consistently checked, and possibly led into absurdity, by outward consequence and controllable experience.