Cards Against Humanity Quotes

Libraries are a force for good. They wear capes. They fight evil. They don’t get upset when you don’t send them a card on their birthdays. (Though they will charge you if you’re late returning a book.) They serve communities. The town without a library is a town without a soul. The library card is a passport to wonders and miracles, glimpses into other lives, religions, experiences, the hopes and dreams and strivings of ALL human beings, and it is this passport that opens our eyes and hearts to the world beyond our front doors, that is one of our best hopes against tyranny, xenophobia, hopelessness, despair, anarchy, and ignorance. Libraries are the torch of the world, illuminating the path when it feels too dark to see. We mustn’t allow that torch to be extinguished.

When the faithful are asked whether God really exists, they often begin by talking about the enigmatic mysteries of the universe and the limits of human understanding. ‘Science cannot explain the Big Bang,’ they exclaim, ‘so that must be God’s doing.’ Yet like a magician fooling an audience by imperceptibly replacing one card with another, the faithful quickly replace the cosmic mystery with the worldly lawgiver. After giving the name of ‘God’ to the unknown secrets of the cosmos, they then use this to somehow condemn bikinis and divorces. ‘We do not understand the Big Bang – therefore you must cover your hair in public and vote against gay marriage.’ Not only is there no logical connection between the two, but they are in fact contradictory. The deeper the mysteries of the universe, the less likely it is that whatever is responsible for them gives a damn about female dress codes or human sexual behaviour.

The library card is a passport to wonders and miracles, glimpses into other lives, religions, experiences, the hopes and dreams and strivings of ALL human beings, and it is this passport that opens our eyes and hearts to the world beyond our front doors, that is one of our best hopes against tyranny, xenophobia, hopelessness, despair, anarchy, and ignorance.

But in the military you don't get trusted positions just because of your ability. You also have to attract the notice of superior officers. You have to be liked. You have to fit in with the system. You have to look like what the officers above you think that officers should look like. You have to think in ways that they are comfortable with. The result was that you ended up with a command structure that was top-heavy with guys who looked good in uniform and talked right and did well enough not to embarrass themselves, while the really good ones quietly did all the serious work and bailed out their superiors and got blamed for errors they had advised against until they eventually got out. That was the military.

He gazed sadly at the threatening sky, at the burned-out remnants of a locust-plagued summer, and suddenly saw on the twig of an acacia, as in a vision, the progress of spring, summer, fall and winter, as if the whole of time were a frivolous interlude in the much greater spaces of eternity, a brilliant conjuring trick to produce something apparently orderly out of chaos, to establish a vantage point from which chance might begin to look like necessity . . . and he saw himself nailed to the cross of his own cradle and coffin, painfully trying to tear his body away, only, eventually, to deliver himself — utterly naked, without identifying mark, stripped down to essentials — into the care of the people whose duty it was to wash the corpses, people obeying an order snapped out in the dry air against a background loud with torturers and flayers of skin, where he was obliged to regard the human condition without a trace of pity, without a single possibility of any way back to life, because by then he would know for certain that all his life he had been playing with cheaters who had marked the cards and who would, in the end, strip him even of his last means of defense, of that hope of someday finding his way back home.

The hoodlum-occultist is “sociopathic” enough to, see through the conventional charade, the social mythology of his species. “They’re all sheep,” he thinks. “Marks. Suckers. Waiting to be fleeced.” He has enough contact with some more-or-less genuine occult tradition to know a few of the gimmicks by which “social consciousness,” normally conditioned consciousness, can be suspended. He is thus able to utilize mental brutality in place of the simple physical brutality of the ordinary hooligan. He is quite powerless against those who realize that he is actually a stupid liar. He is stupid because spending your life terrorizing and exploiting your inferiors is a dumb and boring existence for anyone with more than five billion brain cells. Can you imagine Beethoven ignoring the heavenly choirs his right lobe could hear just to pound on the wall and annoy the neighbors? Gödel pushing aside his sublime mathematics to go out and cheat at cards? Van Gogh deserting his easel to scrawl nasty caricatures in the men’s toilet? Mental evil is always the stupidest evil because the mind itself is not a weapon but a potential paradise. Every kind of malice is a stupidity, but occult malice is stupidest of all. To the extent that the mindwarper is not 100 percent charlatan through-and-through (and most of them are), to the extent that he has picked up some real occult lore somewhere, his use of it for malicious purposes is like using Shakespeare’s sonnets for toilet tissue or picking up a Picasso miniature to drive nails. Everybody who has advanced beyond the barbarian stage of evolution can see how pre-human such acts are, except the person doing them. Genuine occult initiation confers “the philosopher’s stone,” “the gold of the wise” and “the elixir of life,” all of which are metaphors for the capacity to greet life with the bravery and love and gusto that it deserves. By throwing this away to indulge in spite, malice and the small pleasure of bullying the credulous, the mindwarper proves himself a fool and a dolt. And the psychic terrorist, besides being a jerk, is always a liar and a fraud. Healing is easier (and more fun) than cursing, to begin with, and cursing usually backfires or misfires. The mindwarper doesn’t want you to know that. He wants you to think he’s omnipotent.

Think about it. Why does one eat a snack? Why is a snack necessary? The answer—and we’ve done a million studies on this—is because our lives are filled with tedium and drudgery and endless toil and we need a tiny blip of pleasure to repel the gathering darkness. Thus, we give ourselves a treat. “But here’s the thing,” Periwinkle continues, his eyes all aglow, “even the things we do to break the routine become routine. Even the things we do to escape the sadness of our lives have themselves become sad. What this ad acknowledges is that you’ve been eating all these snacks and yet you are not happy, and you’ve been watching all these shows and yet you still feel lonely, and you’ve been seeing all this news and yet the world makes no sense, and you’ve been playing all these games and yet the melancholy sinks deeper and deeper into you. How do you escape?” “You buy a new chip.” “You buy a missile-shaped chip! That’s the answer. What this ad does is admit something you already deeply suspect and existentially fear: that consumerism is a failure and you will never find any meaning there no matter how much money you spend. So the great challenge for people like me is to convince people like you that the problem is not systemic. It’s not that snacks leave you feeling empty, it’s that you haven’t found the right snack yet. It’s not that TV turns out to be a poor substitute for human connection, it’s that you haven’t found the right show yet. It’s not that politics are hopelessly bankrupt, it’s that you haven’t found the right politician yet. And this ad just comes right out and says it. I swear to god it’s like playing poker against someone who’s showing his cards and yet still bluffing by force of personality.

One commenter posted: “They just prefer the imaginary debt based ‘money’ their slavemasters issue via the central banks of the world.” (Max Temkin of Cards Against Humanity responded: “Yes I use it to buy groceries.

The same people who say they’re against organized religion are all card-carrying members of the Church of Universal Human Equality, which is perhaps the best organized, most well-funded, and least tolerant mythological system on Earth. I don’t even think Islam can compete.

If she captured Tamlin’s power once, who’s to say she can’t do it again?” It was the question I hadn’t yet dared voice. “He won’t be tricked again so easily,” he said, staring up at the ceiling. “Her biggest weapon is that she keeps our powers contained. But she can’t access them, not wholly—though she can control us through them. It’s why I’ve never been able to shatter her mind—why she’s not dead already. The moment you break Amarantha’s curse, Tamlin’s wrath will be so great that no force in the world will keep him from splattering her on the walls.” A chill went through me. “Why do you think I’m doing this?” He waved a hand to me. “Because you’re a monster.” He laughed. “True, but I’m also a pragmatist. Working Tamlin into a senseless fury is the best weapon we have against her. Seeing you enter into a fool’s bargain with Amarantha was one thing, but when Tamlin saw my tattoo on your arm … Oh, you should have been born with my abilities, if only to have felt the rage that seeped from him.” I didn’t want to think much about his abilities. “Who’s to say he won’t splatter you as well?” “Perhaps he’ll try—but I have a feeling he’ll kill Amarantha first. That’s what it all boils down to, anyway: even your servitude to me can be blamed on her. So he’ll kill her tomorrow, and I’ll be free before he can start a fight with me that will reduce our once-sacred mountain to rubble.” He picked at his nails. “And I have a few other cards to play.” I lifted my brows in silent question. “Feyre, for Cauldron’s sake. I drug you, but you don’t wonder why I never touch you beyond your waist or arms?” Until tonight—until that damned kiss. I gritted my teeth, but even as my anger rose, a picture cleared. “It’s the only claim I have to innocence,” he said, “the only thing that will make Tamlin think twice before entering into a battle with me that would cause a catastrophic loss of innocent life. It’s the only way I can convince him I was on your side. Believe me, I would have liked nothing more than to enjoy you—but there are bigger things at stake than taking a human woman to my bed.” I knew, but I still asked, “Like what?” “Like my territory,” he said, and his eyes held a far-off look that I hadn’t yet seen. “Like my remaining people, enslaved to a tyrant queen who can end their lives with a single word. Surely Tamlin expressed similar sentiments to you.” He hadn’t—not entirely. He hadn’t been able to, thanks to the curse. “Why did Amarantha target you?” I dared ask. “Why make you her whore?” “Beyond the obvious?” He gestured to his perfect face. When I didn’t smile, he loosed a breath. “My father killed Tamlin’s father—and his brothers.” I started. Tamlin had never said—never told me the Night Court was responsible for that. “It’s a long story, and I don’t feel like getting into it, but let’s just say that when she stole our lands out from under us, Amarantha decided that she especially wanted to punish the son of her friend’s murderer—decided that she hated me enough for my father’s deeds that I was to suffer.” I might have reached a hand toward him, might have offered my apologies—but every thought had dried up in my head. What Amarantha had done to him … “So,” he said wearily, “here we are, with the fate of our immortal world in the hands of an illiterate human.

Life is wonderful and strange...and it’s also absolutely mundane and tiresome. It’s hilarious and it’s deadening. It’s a big, screwed-up morass of beauty and change and fear and all our lives we oscillate between awe and tedium. I think stories are the place to explore that inherent weirdness; that movement from the fantastic to the prosaic that is life.... What interests me—and interests me totally—is how we as living human beings can balance the brief, warm, intensely complicated fingersnap of our lives against the colossal, indifferent, and desolate scales of the universe. Earth is four-and-a-half billion years old. Rocks in your backyard are moving if you could only stand still enough to watch. You get hernias because, eons ago, you used to be a fish. So how in the world are we supposed to measure our lives—which involve things like opening birthday cards, stepping on our kids’ LEGOs, and buying toilet paper at Safeway—against the absolutely incomprehensible vastness of the universe? How? We stare into the fire. We turn to friends, bartenders, lovers, priests, drug-dealers, painters, writers. Isn’t that why we seek each other out, why people go to churches and temples, why we read books? So that we can find out if life occasionally sets other people trembling, too?

I want to say to our Relief Societies, our Young Ladies' Mutual Improvement Associations and our Primary Associations that I desire and sincerely hope they will set their faces like flint against every immoral thing, including the prevailing habit of card-playing, of unbecoming fashions in dressing, of indecent exposure of the human form divine to the lecherous gaze of men; that they clothe themselves in decency, both in public and in private, and that they keep sacred those things which have been conferred upon them in holy places.

Religious intolerance is an idea that found its earliest expression in the Old Testament, where the Hebrew tribe depicts itself waging a campaign of genocide on the Palestinian peoples to steal their land. They justified this heinous behavior on the grounds that people not chosen by their god were wicked and therefore did not deserve to live or keep their land. In effect, the wholesale slaughter of the Palestinian peoples, eradicating their race with the Jew's own Final Solution, was the direct result of a policy of religious superiority and divine right. Joshua 6-11 tells the sad tale, and one needs only read it and consider the point of view of the Palestinians who were simply defending their wives and children and the homes they had built and the fields they had labored for. The actions of the Hebrews can easily be compared with the American genocide of its native peoples - or even, ironically, the Nazi Holocaust. With the radical advent of Christianity, this self-righteous intolerance was borrowed from the Jews, and a new twist was added. The conversion of infidels by any means possible became the newfound calling card of religious fervor, and this new experiment in human culture spread like wildfire. By its very nature, how could it not have? Islam followed suit, conquering half the world in brutal warfare and, much like its Christian counterpart, it developed a new and convenient survival characteristic: the destruction of all images and practices attributed to other religions. Muslims destroyed millions of statues and paintings in India and Africa, and forced conversion under pain of death (or by more subtle tricks: like taxing only non-Muslims), while the Catholic Church busily burned books along with pagans, shattering statues and defacing or destroying pagan art - or converting it to Christian use. Laws against pagan practices and heretics were in full force throughrout Europe by the sixth century, and as long as those laws were in place it was impossible for anyone to refuse the tenets of Christianity and expect to keep their property or their life. Similar persecution and harassment continues in Islamic countries even to this day, officially and unofficially.

It was one thing to know with his mind that Human would not really die. It was another thing to believe it. Ender did not take the knives at first. Instead he reached past the blades and took Human by the wrists. “To you it doesn’t feel like death. But to me—I only saw you for the first time yesterday, and tonight I know you are my brother as surely as if Rooter were my father, too. And yet when the sun rises in the morning, I’ll never be able to talk to you again. It feels like death to me, Human, how ever it feels to you.” “Come and sit in my shade,” said Human, “and see the sunlight through my leaves, and rest your back against my trunk. And do this, also. Add another story to the Hive Queen and the Hegemon. Call it the Life of Human. Tell all the humans how I was conceived on the bark of my father’s tree, and born in darkness, eating my mother’s flesh. Tell them how I left the life of darkness behind and came into the half-light of my second life, to learn language from the wives and then come forth to learn all the miracles that Libo and Miro and Ouanda came to teach. Tell them how on the last day of my second life, my true brother came from above the sky, and together we made this covenant so that humans and piggies would be one tribe, not a human tribe or a piggy tribe, but a tribe of ramen. And then my friend gave me passage to the third life, to the full light, so that I could rise into the sky and give life to ten thousand children before I die.” “I’ll tell your story,” said Ender. “Then I will truly live forever.

The Proofs Human society has devised a system of proofs or tests that people must pass before they can participate in many aspects of commercial exchange and social interaction. Until they can prove that they are who they say they are, and until that identity is tied to a record of on-time payments, property ownership, and other forms of trustworthy behavior, they are often excluded—from getting bank accounts, from accessing credit, from being able to vote, from anything other than prepaid telephone or electricity. It’s why one of the biggest opportunities for this technology to address the problem of global financial inclusion is that it might help people come up with these proofs. In a nutshell, the goal can be defined as proving who I am, what I do, and what I own. Companies and institutions habitually ask questions—about identity, about reputation, and about assets—before engaging with someone as an employee or business partner. A business that’s unable to develop a reliable picture of a person’s identity, reputation, and assets faces uncertainty. Would you hire or loan money to a person about whom you knew nothing? It is riskier to deal with such people, which in turn means they must pay marked-up prices to access all sorts of financial services. They pay higher rates on a loan or are forced by a pawnshop to accept a steep discount on their pawned belongings in return for credit. Unable to get bank accounts or credit cards, they cash checks at a steep discount from the face value, pay high fees on money orders, and pay cash for everything while the rest of us enjoy twenty-five days interest free on our credit cards. It’s expensive to be poor, which means it’s a self-perpetuating state of being. Sometimes the service providers’ caution is dictated by regulation or compliance rules more than the unwillingness of the banker or trader to enter a deal—in the United States and other developed countries, banks are required to hold more capital against loans deemed to be of poor quality, for example. But many other times the driving factor is just fear of the unknown. Either way, anything that adds transparency to the multi-faceted picture of people’s lives should help institutions lower the cost of financing and insuring them.

I want to wake Chrissie and tell her this as if it's a warning: Don't push too hard; your last chance to see a person the way you wanted them to be may come at any moment. One minute you have a parent, or a friend, or a lover, something solid, and physics tells you their resistance will always be there to meet you as you press yourself into relief against them. Then all of a sudden your mother is a fading outline in a thunderstorm, wet and weak and so far out of reach; or your lover who may also be your best and only friend is pulled so quickly into someone else's life that you don't even realize he's left yours until you're getting a save-the-date card; or your father is somewhere at the end of the world and even if you had a number for him, you'd feel wrong calling to tell him to quit collecting stuff when it's painfully clear you have nothing to offer to replace it. But I don't wake Chrissie because she's sleeping like a baby, and anyway, she isn't a baby and she doesn't need me to tell her what it is to watch somebody let you down by being human in the saddest and neediest ways, what it is to push at something that has long since given way.

Isn't it surprising what an array of things a woman can drag forth, burrowing into attics, rooms and nooks! Things long out of mind; an old thing; a worn-out thing; but it has lain in that room, nook or bag until just such a riot of soap and scrubbing brush brings it out. And, as I think of it, a human mind could, and should go through just such a ransacking, occasionally; for you don’t know half of what an accumulation of rubbish is kicking about, in its dark, musty corridors. Old fashions in thoughts; bigotry; vanity; all lying stagnant. So why not drag out and sort all that stuff, discarding all which is of no valuation? About half of us will find, in our minds, a room, having on its door a card, saying: “It Was Not So In My Day.” Go at that room, right off. That “My Day” is long past. “Today” is boss, now. If that “My Day” could crawl up on “Today,” what a mix-up in World affairs would occur! Ox cart against aircraft; oil lamps against arc lights! Slow, mail information against radio! But, as all this stuff is laid out, what will you do with it? Nobody wants it. So I say, burn it, and tomorrow morning, how happy you will find that musty old mind!

While these tactics were aggressive and crude, they confirmed that our legislation had touched a nerve. I wasn’t the only one who recognized this. Many other victims of human rights abuses in Russia saw the same thing. After the bill was introduced they came to Washington or wrote letters to the Magnitsky Act’s cosponsors with the same basic message: “You have found the Achilles’ heel of the Putin regime.” Then, one by one, they would ask, “Can you add the people who killed my brother to the Magnitsky Act?” “Can you add the people who tortured my mother?” “How about the people who kidnapped my husband?” And on and on. The senators quickly realized that they’d stumbled onto something much bigger than one horrific case. They had inadvertently discovered a new method for fighting human rights abuses in authoritarian regimes in the twenty-first century: targeted visa sanctions and asset freezes. After a dozen or so of these visits and letters, Senator Cardin and his cosponsors conferred and decided to expand the law, adding sixty-five words to the Magnitsky Act. Those new words said that in addition to sanctioning Sergei’s tormentors, the Magnitsky Act would sanction all other gross human rights abusers in Russia. With those extra sixty-five words, my personal fight for justice had become everyone’s fight. The revised bill was officially introduced on May 19, 2011, less than a month after we posted the Olga Stepanova YouTube video. Following its introduction, a small army of Russian activists descended on Capitol Hill, pushing for the bill’s passage. They pressed every senator who would talk to them to sign on. There was Garry Kasparov, the famous chess grand master and human rights activist; there was Alexei Navalny, the most popular Russian opposition leader; and there was Evgenia Chirikova, a well-known Russian environmental activist. I didn’t have to recruit any of these people. They just showed up by themselves. This uncoordinated initiative worked beautifully. The number of Senate cosponsors grew quickly, with three or four new senators signing on every month. It was an easy sell. There wasn’t a pro-Russian-torture-and-murder lobby in Washington to oppose it. No senator, whether the most liberal Democrat or the most conservative Republican, would lose a single vote for banning Russian torturers and murderers from coming to America. The Magnitsky Act was gathering so much momentum that it appeared it might be unstoppable. From the day that Kyle Scott at the State Department stonewalled me, I knew that the administration was dead set against this, but now they were in a tough spot. If they openly opposed the law, it would look as if they were siding with the Russians. However, if they publicly supported it, it would threaten Obama’s “reset” with Russia. They needed to come up with some other solution. On July 20, 2011, the State Department showed its cards. They sent a memo to the Senate entitled “Administration Comments on S.1039 Sergei Magnitsky Rule of Law.” Though not meant to be made public, within a day it was leaked.

I believe that whether we live in America or in any part of the world, we need to stand against turning ourselves into customers. We are first and foremost humans and citizens, and those attributes allow us to have a dialogue with each other, to fight injustice and violence together, to hold those in power accountable together, to protect the vulnerable and the disempowered members in our society together, and to help each other in times of need collectively. As customers, we are just lonely and isolated individuals measured by our paychecks, the expiration dates on our corporate cards, and the ability to afford or not afford this or that corporate service. It weakens our collective power. Being a customer or a consumer turns everything human, beautiful, and enjoyable into an unpleasant job responsibility. It robs us the pleasure of living.

Valujet flight 592 crashed after takeoff from Miami airport because oxygen generators in its cargo hold caught fire. The generators had been loaded onto the airplane by employees of a maintenance contractor, who were subsequently prosecuted. The editor of Aviation Week and Space Technology “strongly believed the failure of SabreTech employees to put caps on oxygen generators constituted willful negligence that led to the killing of 110 passengers and crew. Prosecutors were right to bring charges. There has to be some fear that not doing one’s job correctly could lead to prosecution.”13 But holding individuals accountable by prosecuting them misses the point. It shortcuts the need to learn fundamental lessons, if it acknowledges that fundamental lessons are there to be learned in the first place. In the SabreTech case, maintenance employees inhabited a world of boss-men and sudden firings, and that did not supply safety caps for expired oxygen generators. The airline may have been as inexperienced and under as much financial pressure as people in the maintenance organization supporting it. It was also a world of language difficulties—not only because many were Spanish speakers in an environment of English engineering language: “Here is what really happened. Nearly 600 people logged work time against the three Valujet airplanes in SabreTech’s Miami hangar; of them 72 workers logged 910 hours across several weeks against the job of replacing the ‘expired’ oxygen generators—those at the end of their approved lives. According to the supplied Valujet work card 0069, the second step of the seven-step process was: ‘If the generator has not been expended install shipping cap on the firing pin.’ This required a gang of hard-pressed mechanics to draw a distinction between canisters that were ‘expired’, meaning the ones they were removing, and canisters that were not ‘expended’, meaning the same ones, loaded and ready to fire, on which they were now expected to put nonexistent caps. Also involved were canisters which were expired and expended, and others which were not expired but were expended. And then, of course, there was the simpler thing—a set of new replacement canisters, which were both unexpended and unexpired.”14 These were conditions that existed long before the Valujet accident, and that exist in many places today. Fear of prosecution stifles the flow of information about such conditions. And information is the prime asset that makes a safety culture work. A flow of information earlier could in fact have told the bad news. It could have revealed these features of people’s tasks and tools; these longstanding vulnerabilities that form the stuff that accidents are made of. It would have shown how ‘human error’ is inextricably connected to how the work is done, with what resources, and under what circumstances and pressures.

Let us suppose for a moment that the harder virtues could really be theoretically justified with no appeal to objective value. It still remains true that no justification of virtue will enable a man to be virtuous. Without the aid of trained emotions the intellect is powerless against the animal organism. I had sooner play cards against a man who was quite sceptical about ethics, but bred to believe that 'a gentleman does not cheat', than against an irreproachable moral philosopher who had been brought up among sharpers. In battle it is not syllogisms that will keep the reluctant nerves and muscles to their post in the third hour of the bombardment. The crudest sentimentalism […] about a flag or a country or a regiment will be of more use. We were told it all long ago by Plato. As the king governs by his executive, so Reason in man must rule the mere appetites by means of the 'spirited element'. The head rules the belly through the chest—he seat, as Alanus tells us, of Magnanimity, of emotions organized by trained habit into stable sentiments. The Chest-Magnanimity-Sentiment—these are the indispensable liaison officers between cerebral man and visceral man. It may even be said that it is by this middle element that man is man: for by his intellect he is mere spirit and by his appetite mere animal.

The real problem with going over to Craig’s Saturday night for a little get-together is that there is no way for you to leave without looking and feeling like an asshole. You wouldn’t have to worry about holding in a turd all night if your homie would just let you bounce after dessert (i.e., a half-eaten box of Girl Scout cookies he found in the freezer, because people our age never remember to buy a fucking pie when they invite you over). But nooooooooo, he just set his projector up and you have to watch a movie on the living room wall and I’m sorry you hated that movie but don’t leave yet! We haven’t even played Cards Against Humanity!!! I just want to go down to the bar, listen to three beers’ worth of your problems, then claim that my stomach hurts so I can leave and get in bed before nine.

Why do you think I'm doing this?' He waved a hand to me. 'Because you're a monster.' He laughed. 'True, but I'm also a pragmatist. Working Tamlin into a senseless fury is the best weapon we have against her. Seeing you enter into a fool's bargain with Amarantha was one thing, but when Tamlin saw my tattoo on your arm... Oh, you should have been born with my abilities, if only to have felt the rage that seeped from him.' I didn't want to think much about his abilities. 'Who's to say he won't splatter you as well?' 'Perhaps he'll try- but I have a felling he'll kill Amarantha first. That's what it all boils down to, anyway: even your servitude to me can be blamed on her. So he'll kill her tomorrow, and I'll be free before he can start a fight with me that will reduce our once-sacred mountain to rubble.' He picked at his nails. 'And I have a few other cards to play.' I lifted my brows in silent question. 'Feyre, for Cauldron's sake. I drug you, but you don't wonder why I never touch you beyond your waist or arm?' Until tonight- until the damned kiss. I gritted my teeth, but even as my anger rose, a picture cleared. 'It's the only claim I have to innocence,' he said, 'the only thing that will make Tamlin think twice before entering into a battle with me that would cause a catastrophic loss of innocent life. It's the only way I can convince him I was on your side. Believe me, I would have liked nothing more than to enjoy you- but there are bigger things at stake than taking a human woman to my bed.

Your body is the credit card. It’s what you pay with. Vaccine passports are at the heart of the transition to a world where humans are at the mercy of Big Tech and a few oligarchs.

It feels like death to me, Human, how ever it feels to you.” “Come and sit in my shade,” said Human, “and see the sunlight through my leaves, and rest your back against my trunk. And do this, also. Add another story to the Hive Queen and the Hegemon. Call it the Life of Human. Tell all the humans how I was conceived on the bark of my father’s tree, and born in darkness, eating my mother’s flesh... And then my friend gave me passage to the third life, to the full light, so that I could rise into the sky and give life to ten thousand children before I die.” “I’ll tell your story,” said Ender. “Then I will truly live forever.

And so the denunciations of critics who say the pessimist should kill himself or be decried as a hypocrite make every kind of sense in a world of card-carrying or crypto optimists. Once this is understood, the pessimist can spare himself from suffering more than he need at the hands of “normal people,” a confederation of upstanding creatures who in concert keep the conspiracy going.

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