Case Management Quotes

In most cases being a good boss means hiring talented people and then getting out of their way.

Sure you can manage that broom, Potter?" said a cold, drawling voice. Draco Malfoy had arrived for a closer look, Crabbe and Goyle right behind him. "Yeah, reckon so," said Harry casually. "Got plenty of special features, hasn't it?" said Malfoy, eyes glittering maliciously. "Shame it doesn't come with a parachute - in case you get too near a Dementor." Crabbe and Goyle sniggered. "Pity you can't attach an extra arm to yours, Malfoy," said Harry. "Then it could catch the Snitch for you.

Wealth, in even the most improbable cases, manages to convey the aspect of intelligence.

sufferers of depression, who can elect to keep their feelings private, experience chronic, unremitting emotional alienation. Each moment spent “passing” as normal deepens the sense of disconnection generated by depression in the first instance. In this regard, depression stands as a nearly pure case of impression-management. For depressed individuals, the social requirement to “put on a happy face” requires subjugation of an especially intense inner experience. Yet, nearly unbelievably, many severely depressed people “pull off the act” for long periods of time. The price of the performance is to further exacerbate a life condition that already seems impossibly painful

That's a lot of vegetables. "It is, yes, and if you eat them like a good girl..." He lifted the silver lid on another plate, revealed a small pizza, with pepperoni arranged into a smiley face. She tried to give him a stony stare, but the laugh won out. "You think you're cute, don't you, pal?" "Adorable." "In this case, you can have adorable. Ow!" She managed the stony stare when he slapped her hand away from the pizza. "Vegetables first.

I have seen many cases like N. during the five years I've been in practice. I sometimes picture these unfortunates as men and women being pecked to death by predatory birds. The birds are invisible - at least until a psychiatrist who is good, or lucky, or both, sprays them with his version of Luminol and shines the right light on them - but they are nevertheless very real. The wonder is that so many OCDs manage to live productive lives, just the same. They work, they eat (often not enough or too much, it's true), they go to movies, they make love to their girlfriends and boyfriends, their wives and husbands . . . and all the time those birds are there, clinging to them and pecking away little bits of flesh.

Oh, I bet you’d find that marvelous; all of us helpless women just smiling and nodding. Though I’m afraid it would never work on me.” “Of course not,” he deadpans. “I’m stuck next to the one afflicted with an apparently incurable case of verbal diarrhea.” “Says the man who is socially constipated.

Before our white brothers arrived to make us civilized men,we didn't have any kind of prison. Because of this, we had no delinquents. We had no locks nor keys and therefore among us there were no thieves. When someone was so poor that he couldn't afford a horse, a tent or a blanket, he would, in that case, receive it all as a gift. We were too uncivilized to give great importance to private property. We didn't know any kind of money and consequently, the value of a human being was not determined by his wealth. We had no written laws laid down, no lawyers, no politicians, therefore we were not able to cheat and swindle one another. We were really in bad shape before the white men arrived and I don't know how to explain how we were able to manage without these fundamental things that (so they tell us) are so necessary for a civilized society.

The human heart harbors two conflicting sentiments. Everyone of course sympathizes with people who suffer misfortunes. Yet when those people manage to overcome their misfortunes, we feel a certain disappointment. We may even feel (to overstate the case somewhat) a desire to plunge them back into those misfortunes. And before we know it, we come (if only passively) to harbor some degree of hostility toward them.

In any case, just because you feel out of control doesn’t mean you should have been able to prevent it. Instead of searching for mistakes or weaknesses, judge yourself realistically, in terms of what a good person can actually do in a bad situation.

I gained everything. Or at least I'll think so," he growled, suddenly impatient, anxious, "when you give me a bloody answer to my bloody question. How many times are you going to make me ask you? Will you marry me, Gabrielle O'Callaghan? Yes or yes? And in case you're still managing to miss the point, the correct answer is 'yes.' And, by the way, anytime you'd like to tell me you love me, I wouldn't mind hearing it.

In some cases, you can tell how somebody is being treated by their own boss from the way they are treating someone to whom they are a boss.

basic military rule: you manage your anger by kicking ass, not by rearranging the furniture in your room.

Let's face it. We're undone by each other. And if we're not, we're missing something. This seems so clearly the case with grief, but it can be so only because it was already the case with desire. One does not always stay intact. One may want to, or manage to for a while, but despite one's best efforts, one is undone, in the face of the other, by the touch, by the scent, by the feel, by the prospect of the touch, by the memory of the feel.

In most cases, no matter what it is, if you measure it and reward it, people will try to excel at it

A writer writes for writers, a non-writer writes for his next-door neighbor or for the manager of the local bank branch, and he fears (often mistakenly) that they would not understand or, in any case, would not forgive his boldness.

Words ruin one's thoughts, paper makes them ridiculous, and even while one is still glad to get something ruined and something ridiculous down on paper, one's memory manages to lose hold of even this ruined and ridiculous something. Paper can turn an enormity into a triviality, an absurdity. If you look at it this way, then whatever appears in the world, by way of the spiritual world so to speak, is always a ruined thing, a ridiculous thing, which means that everything in this world is ridiculous and ruined. Words were made to demean thought, I would even go so far as to state that words exist in order to abolish thought, and one day they will succeed one hundred percent in so doing. In any case, words (are) bringing everything down. Depression derives from words, nothing else.

Before our white brothers arrived to make us civilized men, we didin't have any kind of prison. Because of this, we didn't have any delinquents. Without a prison, there can't be no delinquents. We had no locks nor keys therefore among us there were no thieves. When someone was so poor that he couldn't afford a horse, a tent or a blanket, he would, in that case, receive it all as a gift. We were too uncivilized to give great importance to private property. We didn't know any kind of money and consequently, the value of a human being was not determined by his wealth. We had no written laws laid down, no lawyers, no politicians, therefore we were not able to cheat and swindle one another. We were really in bad shape before the white man arrived and I don't know how to explain how we were able to manage without these fundamental things that (so they tell us) are so necessary for a civilized society.

Brad (Lauren's ex) ignored Hayley (she's Brad's ex girlfriend) and looked at me, he did a top to toe and back again then his gaze moved to Tate. "I'm here to tell you I'm suing you," he announced. Jim-Billy, Nadine, Steg, Wing and my eyes moved to Tate. Tate stared at Brad then he said, "Come again?" "I'm suing you," Brad repeated. "For what?" Tate asked. "Alienation of affection," Brad answered. Without hesitation, Tate threw his head back and burst out laughing. Then he looked at me and remarked, "You're right, babe, this is fun." Ignoring Tate's comment, Brad declared, "You stole my wife." Tate looked back at Brad. "Yeah, bud, I did." Brad pointed at Tate and his voice was raised when he proclaimed, "See? You admit it." He threw his arm out. "I have witnesses." "Not that any judge'll hear your case, seein' as Lauren divorced your ass before I alienated her affection, but you manage it, I'll pay the fine. In the meantime, I'll keep alienating her affection. You should know, and feel free to share it with your lawyers," Tate continued magnanimously, "schedule's comin' out mornin' and night. Usually, in the mornin', she sucks me off or I make her come in the shower. Night, man…shit, that's even better. Definitely worth the fine." Sorry, it's just too long; I have to cut it off. But it continues…like that: "This is the good life?" (Brad) "Part of it," Tate replied instantly, taking his fists from the bar, leaning into his forearms and asking softly, in a tone meant both to challenge and provoke, "She ever ignite, lose so much control she'd attack you? Climb on top and fuck you so hard she can't breathe?" I watched Brad suffer that blow because I hadn't, not even close. We'd had good sex but not that good and Brad was extremely proud of his sexual prowess. He was convinced he was the best. And he knew, with Tate's words, he was wrong. "Jesus, you're disgusting," Brad muttered, calling up revulsion to save face. "She does that to me," Tate continued. "Fuck off," Brad snapped. "All the fuckin' time," Tate pushed. "Fuck off," Brad repeated. "It's fuckin' magnificent," Tate declared. "Thanks, honey," I whispered and grinned at him when his eyes came to me. I was actually expressing gratitude, although embarrassed by his conversation, but I was also kind of joking to get in Brad's face. Tate wasn't. His expression was serious when he said, "You are, Ace. Fuckin' magnificent.

Let's say that the consensus is that our species, being the higher primates, Homo Sapiens, has been on the planet for at least 100,000 years, maybe more. Francis Collins says maybe 100,000. Richard Dawkins thinks maybe a quarter-of-a-million. I'll take 100,000. In order to be a Christian, you have to believe that for 98,000 years, our species suffered and died, most of its children dying in childbirth, most other people having a life expectancy of about 25 years, dying of their teeth. Famine, struggle, bitterness, war, suffering, misery, all of that for 98,000 years. Heaven watches this with complete indifference. And then 2000 years ago, thinks 'That's enough of that. It's time to intervene,' and the best way to do this would be by condemning someone to a human sacrifice somewhere in the less literate parts of the Middle East. Don't lets appeal to the Chinese, for example, where people can read and study evidence and have a civilization. Let's go to the desert and have another revelation there. This is nonsense. It can't be believed by a thinking person. Why am I glad this is the case? To get to the point of the wrongness of Christianity, because I think the teachings of Christianity are immoral. The central one is the most immoral of all, and that is the one of vicarious redemption. You can throw your sins onto somebody else, vulgarly known as scapegoating. In fact, originating as scapegoating in the same area, the same desert. I can pay your debt if I love you. I can serve your term in prison if I love you very much. I can volunteer to do that. I can't take your sins away, because I can't abolish your responsibility, and I shouldn't offer to do so. Your responsibility has to stay with you. There's no vicarious redemption. There very probably, in fact, is no redemption at all. It's just a part of wish-thinking, and I don't think wish-thinking is good for people either. It even manages to pollute the central question, the word I just employed, the most important word of all: the word love, by making love compulsory, by saying you MUST love. You must love your neighbour as yourself, something you can't actually do. You'll always fall short, so you can always be found guilty. By saying you must love someone who you also must fear. That's to say a supreme being, an eternal father, someone of whom you must be afraid, but you must love him, too. If you fail in this duty, you're again a wretched sinner. This is not mentally or morally or intellectually healthy. And that brings me to the final objection - I'll condense it, Dr. Orlafsky - which is, this is a totalitarian system. If there was a God who could do these things and demand these things of us, and he was eternal and unchanging, we'd be living under a dictatorship from which there is no appeal, and one that can never change and one that knows our thoughts and can convict us of thought crime, and condemn us to eternal punishment for actions that we are condemned in advance to be taking. All this in the round, and I could say more, it's an excellent thing that we have absolutely no reason to believe any of it to be true.

The final relationship that cannot be ignored is with disrupters: They are individuals who cause trouble for sport - inciting opposition to management for a variety of reasons, most of them petty. Usually these people have good performance - that's their cover - and so they are endured or appeased. A company that manages people well takes disrupters head-on. First they give them very tough evaluations, naming their bad behaviour and demanding it change. Usually it won't. Disrupters are a personality type. If that's the case, get them out of the way of people trying to do their jobs. They're poison.

When feminists acknowledge in one breath that black women are victimized and in the same breath emphasize their strength, they imply that though black women are oppressed they manage to circumvent the damaging impact of oppression by being strong—and that is simply not the case. Usually, when people talk about the “strength” of black women they are referring to the way in which they perceive black women coping with oppression. They ignore the reality that to be strong in the face of oppression is not the same as overcoming oppression, that endurance is not to be confused with transformation.

Some time later there was a knock at his door. He was surprised to find it was now evening and the room was quite dark. The knock sounded again. The landlord was at the door. The landlord began to talk, but Strange could not understand him. This was because the man had a pineapple in his mouth. How he had managed to cram the whole thing in there, Strange could not imagine. Green, spiky leaves emerged slowly out of his mouth and then were sucked back in again as he spoke. Strange wondered if perhaps he ought to go and fetch a knife or a hook and try and fish the pineapple out, in case the landlord should choke. But at the same time he did not care much about it. 'After all,' he thought with some irritation, 'it is his own fault. He put it there.

Amazon is a great case study for how a company can reimagine it's role in an economy and also through it's use of imagination, be a driving force in the recreation of an economy.

a creature who has kept a planet in its orbit for several billions of years will be able to manage a packing case!

In Plaster I shall never get out of this! There are two of me now: This new absolutely white person and the old yellow one, And the white person is certainly the superior one. She doesn't need food, she is one of the real saints. 
At the beginning I hated her, she had no personality -- She lay in bed with me like a dead body 
And I was scared, because she was shaped just the way I was 
 Only much whiter and unbreakable and with no complaints. I couldn't sleep for a week, she was so cold. I blamed her for everything, but she didn't answer. 
I couldn't understand her stupid behavior! 
When I hit her she held still, like a true pacifist. 
Then I realized what she wanted was for me to love her: She began to warm up, and I saw her advantages. 

Without me, she wouldn't exist, so of course she was grateful. 
I gave her a soul, I bloomed out of her as a rose 
Blooms out of a vase of not very valuable porcelain, And it was I who attracted everybody's attention, 
Not her whiteness and beauty, as I had at first supposed. 
I patronized her a little, and she lapped it up -- 
You could tell almost at once she had a slave mentality. 

I didn't mind her waiting on me, and she adored it. 
In the morning she woke me early, reflecting the sun 
From her amazingly white torso, and I couldn't help but notice 
Her tidiness and her calmness and her patience: She humored my weakness like the best of nurses, 
Holding my bones in place so they would mend properly. In time our relationship grew more intense. 

She stopped fitting me so closely and seemed offish. 
I felt her criticizing me in spite of herself, 
As if my habits offended her in some way. She let in the drafts and became more and more absent-minded. 
And my skin itched and flaked away in soft pieces 
Simply because she looked after me so badly. Then I saw what the trouble was: she thought she was immortal. She wanted to leave me, she thought she was superior, 
And I'd been keeping her in the dark, and she was resentful -- Wasting her days waiting on a half-corpse! 
And secretly she began to hope I'd die. Then she could cover my mouth and eyes, cover me entirely, 
And wear my painted face the way a mummy-case Wears the face of a pharaoh, though it's made of mud and water. 

I wasn't in any position to get rid of her. She'd supported me for so long I was quite limp -- I had forgotten how to walk or sit, So I was careful not to upset her in any way 
Or brag ahead of time how I'd avenge myself. Living with her was like living with my own coffin: Yet I still depended on her, though I did it regretfully. I used to think we might make a go of it together -- 
After all, it was a kind of marriage, being so close. 
Now I see it must be one or the other of us. She may be a saint, and I may be ugly and hairy, 
But she'll soon find out that that doesn't matter a bit. I'm collecting my strength; one day I shall manage without her, 
And she'll perish with emptiness then, and begin to miss me. --written 26 Feburary 1961

Many research organizations are regularly studying the market and publishing their results in the form of various reports and case studies. You can study these reports to get an understanding of your issue.

Get rid of all the cleaners, rubbish collectors, bus drivers, supermarket checkout staff and secretaries, for example, and society will very quickly grind to a halt. On the other hand, if we woke up one morning to find that all the highly paid advertising executives, management consultants and private equity directors had disappeared, society would go on much as it did before: in a lot of cases, probably quite a bit better. So,

So that’s it?” I asked when I could manage it. “We’re going to abide by an ancient, narrow-minded agreement made almost a thousand years ago. Case closed.

I know of no case study in history that describes an organization that has been managed out of a crisis. Every single one of them was led.

Matthias appeared in front of them. “We should go soon. We have little more than an hour before sunrise.” “What exactly are you wearing?” Nina asked, staring at the tufted cap and woolly red vest Matthias had put on over his clothes. “Kaz procured papers for us in case we’re stopped in the Ravkan quarter. We’re Sven and Catrine Alfsson. Fjerdan defectors seeking asylum at the Ravkan embassy.” It made sense. If they were stopped, there was no way Matthias could pass himself off as Ravkan, but Nina could easily manage Fjerdan. “Are we married, Matthias?” she said, batting her lashes. He consulted the papers and frowned. “I believe we’re brother and sister.” Jesper ambled over, rubbing the sleep from his eyes. “Not creepy at all.

The academic study of literature leads basically nowhere, as we all know, unless you happen to be an especially gifted student, in which case it prepares you for a career teaching the academic study of literature—it is, in other words, a rather farcical system that exists solely to replicate itself and yet manages to fail more than 95 percent of the time.

Some poems survive it to become poems in another language,” he argued, “but others refuse to live in any language but their own, in which case the translator can manage no more than a reproduction, an effigy, of the original.

One of the major prompts for businesses implementing change is the evolution of technology. As new technologies emerge or new use cases emerge for existing technologies; markets are forced to reorganize and therefore businesses are prompted to reorganize in response to that.

Dr. N: How do you manage to hold each other with no bodies? S: (with a sigh of exasperation at me) We envelop each other in light, of course. Dr. N: Tell me what that is like for spirits? S: Like being wrapped in a bright-light blanket of love.

When changes are being implemented in a company, it's usually the case that the extent to which people are invested in the current status quo is the extent to which they will resist the proposed changes. So the key is to get everyone divested from the old status quo and invested in a new status quo.

When he’d joined the Service he’d been in Psych Eval, which had involved evaluating operational strategies for psychological impact – on targets as well as agents – but had also meant carrying out individual assessments; who was stressed, who’d benefit from a change of routine, and who was a psychopath. Every organisation had a few, usually at management level, and it was handy to know who they were in case there was an emergency, or an office party.

Sometimes it helps to live through it,” I told her. “Find a time when nobody will bother you, and imagine it. Imagine the worst-case scenario in as much detail as you can manage. Let yourself live through it; feel the fear, feel the pain. It’s a terrible thing to put yourself through, but once it’s done, the anxiety goes away. It never disappears completely, but it leaves you alone enough so you can function.

There's a honey-do-list for you on your nightstand in case you get to feeling like I managed just fine without you. And a wish list of movies I want to see, and books I'd like you to buy me." She bit her lip. "Actually I bought most of the books and called them gifts, so maybe you should give me back that list to update once more.

Take democracy. According to the common-sense meaning, a society is democratic to the extent that people can participate in a meaningful way in managing their affairs. But the doctrinal meaning of democracy is different—it refers to a system in which decisions are made by sectors of the business community and related elites. The public are to be only “spectators of action,” not “participants,” as leading democratic theorists (in this case, Walter Lippmann) have explained. They are permitted to ratify the decisions of their betters and to lend their support to one or another of them, but not to interfere with matters—like public policy—that are none of their business.

All clear.” I was four rungs up when Maximus plucked me off the ladder and set me back on my feet. “I’ll go first, just in case it’s a trap.” I managed not to roll my eyes. I knew they protected because they loved, but still … give the Superman shit a rest, boys. It must be itchy under all of that spandex. Eve, Jaymin (2015-01-29). Dragon Marked: Supernatural Prison #1 (p. 224). . Kindle Edition.

Maybe this is the case for many of us: No matter who we become or what we accomplish, we still feel that we’re essentially the kid we were at some simpler time long ago. Somehow that’s the trick of leadership, too, I think, to hold on to that awareness of yourself even as the world tells you how powerful and important you are. The moment you start to believe it all too much, the moment you look yourself in the mirror and see a title emblazoned on your forehead, you’ve lost your way. That may be the hardest but also the most necessary lesson to keep in mind, that wherever you are along the path, you’re the same person you’ve always been.

I was finally beginning to perceive that no matter how many dead people I might see, or people at the instant of their death, I would never manage to grasp death, that very moment, precisely in itself. It was one thing or the other: either you are dead, and then in any case there's nothing else to understand, or else you are not yet dead, and in that case, even with the rifle at the back of your head or the rope around your neck, death remains incomprehensible, a pure abstraction, this absurd idea that I, the only living person in the world, could disappear. Dying, we may already be dead, but we never die, that moment never comes, or rather it never stops coming, there it is, it's coming, and then it's still coming, and then it's already over, without ever having come.

Certain houses, like certain persons, manage somehow to proclaim at once their character for evil. In the case of the latter, no particular feature need betray them; they may boast an open countenance and an ingenuous smile; and yet a little of their company leaves the unalterable conviction that there is something radically amiss with their being: that they are evil. Willy nilly, they seem to communicate an atmosphere of secret and wicked thoughts which makes those in their immediate neighbourhood shrink from them as from a thing diseased.

[Author's Note:] When I was sixteen, two of my cousins were brutally raped by four strangers and thrown off a bridge in St. Louis, Missouri. My brother was beaten and also forced off the bridge. I wrote about that horrible crime in my first book, my memoir, A Rip in Heaven. Because that crime and the subsequent writing of the book were both formative experience in my life, I became a person who is always, automatically, more interested in stories about victims than perpetrators. I'm interested in characters who suffer inconceivable hardship, in people who manage to triumph over extraordinary trauma. Characters like Lydia and Soledad. I'm less interested in the violent, macho stories of gangsters and law enforcement. Or in any case, I think the world has enough stories like those. Some fiction set in the world of the cartels and narcotraficantes is compelling and important - I read much of it during my early research. Those novels provide readers with an understanding of the origins of the some of the violence to our south. But the depiction of that violence can feed into some of the worst stereotypes about Mexico. So I saw an opening for a novel that would press a little more intimately into those stories, to imagine people on the flip side of that prevailing narrative. Regular people like me. How would I manage if I lived in a place that began to collapse around me? If my children were in danger, how far would I go to save them? I wanted to write about women, whose stories are often overlooked.

Rather than trying to prevent all errors, we should assume, as is almost always the case, that our people’s intentions are good and that they want to solve problems. Give them responsibility, let the mistakes happen, and let people fix them. If there is fear, there is a reason—our job is to find the reason and to remedy it. Management’s job is not to prevent risk but to build the ability to recover.

If a writer manages to be fascinating about his own novels, then there are only two possibilities: either he is merely voicing out loud what he wrote in his book, and he is a parrot; or he is explaining interesting things that he didn't discuss in his book, in which case the book in question is a failure since it does not live up to its claims.

What’s that game called?’ he murmurs. ‘From last night?’ ‘Tell Me a Secret,’ I manage, my heart in my throat. His jaw ticks. ‘So, tell me one.’ I don’t want to admit it, but it’s the elephant in the room. His thumbs are inches from the spot throbbing worse than my knee. ‘I wouldn’t stop you if you kissed me right now.’ I say it quietly in case he changes his mind, but his eyes darken, pupils dilating. He doesn’t move, though his mouth parts like he can already taste it. ‘Now you.’ His breath dances over my lips. ‘If I kissed you right now, I wouldn’t stop.

Let me kiss you here,” he coaxed. “Just once.” “Oh, God… no.” She reached down and weakly pushed his hand away. “It’s a sin.” “How do you know?” “Because it feels like one,” she managed to say. He laughed quietly and pulled her hips farther toward him with a decisiveness that drew a little yelp from her. “In that case… I never sin by half measures.

Royce saw to his horse’s needs; then, finding a suitable place, he unrolled his blanket and lay down. “I take it we’re camping here, then?” Royce said nothing, still refusing to acknowledge his existence. “You could have said, ‘We’re going to bed down here for the rest of the night.’ No, wait, you’re right, too much. How about ‘sleeping here’? Two words. Even you could manage that, right? I mean, I know you can talk. You had plenty to say back in Arcadius’s office. Couldn’t keep the words from coming out then, but no, utterly impossible to indicate in any way that we’ll be stopping here for the night.” Hadrian dismounted and began unloading Dancer. “How long were we on the road?” He paused to look up at the moon. “What? Five, six hours? Not a damn word. Getting chilly out, don’t you think, Hadrian? Moon looks like a fingernail, ain’t that right, Hadrian? That tree looks like a goddamn bear, don’t it, Hadrian? Nothing. By the way, in case you hadn’t noticed, I was attacked by a goshawk and a pig-riding dwarf that shot eggs at me with a sling. I was knocked from my horse and wrestled with the dwarf, the hawk, and the pig for what had to be half an hour. The dwarf kept smashing eggs in my face, and that ruddy pig pinned me down, licking them off. I only got away because the dwarf ran out of eggs. Then the hawk turned into a moth that became distracted by the light of the moon.” Royce shifted to his side, hood up. “Yeah, well … thank Maribor and Novron I didn’t need your help that time.” “Didn’t care for my help too much in the stable,” Royce said. “It speaks!

A single person is a manageable entity, whom you can either make friends with or leave alone. But half of a married couple is not exactly a whole human being: if the marriage is successful it is something a little more than that; if unsuccessful, a little less. In either case, a fresh complication is added to the already intricate business of friendship: as Clem had once remarked, you might as well try to dance a tarantella with a Siamese twin.

Suppose we were planning to impose a dictatorial regime upon the American people—the following preparations would be essential: 1. Concentrate the populace in megalopolitan masses so that they can be kept under close surveillance and where, in case of trouble, they can be bombed, burned, gassed or machine-gunned with a minimum of expense and waste. 2. Mechanize agriculture to the highest degree of refinement, thus forcing most of the scattered farm and ranching population into the cities. Such a policy is desirable because farmers, woodsmen, cowboys, Indians, fishermen and other relatively self-sufficient types are difficult to manage unless displaced from their natural environment. 3. Restrict the possession of firearms to the police and the regular military organizations. 4. Encourage or at least fail to discourage population growth. Large masses of people are more easily manipulated and dominated than scattered individuals. 5. Continue military conscription. Nothing excels military training for creating in young men an attitude of prompt, cheerful obedience to officially constituted authority. 6. Divert attention from deep conflicts within the society by engaging in foreign wars; make support of these wars a test of loyalty, thereby exposing and isolating potential opposition to the new order. 7. Overlay the nation with a finely reticulated network of communications, airlines and interstate autobahns. 8. Raze the wilderness. Dam the rivers, flood the canyons, drain the swamps, log the forests, strip-mine the hills, bulldoze the mountains, irrigate the deserts and improve the national parks into national parking lots. Idle speculations, feeble and hopeless protest. It was all foreseen nearly half a century ago by the most cold-eyed and clear-eyed of our national poets, on California’s shore, at the end of the open road. Shine, perishing republic.

A most painful matter to me, as you can most readily imagine, Mr Holmes. I have been cut to the quick. I understand you have already managed several delicate cases of this sort, sir, though I presume that they were hardly from the same class of society' 'No, I am descending.' 'I beg pardon?' 'My last client of the sort was a King.' 'Oh really! I had no idea. And which king?' 'The King of Scandinavia' 'What! Had he lost his wife?' 'You can understand", said Holmes suavely, 'that I extend to the affairs of my other clients the same secrecy which I promise to you in yours.

all the evidence from ancient Rome suggests that slavery as an institution was taken for granted, even by slaves. If they had a clearly formulated aim, the best guess is that Spartacus and his fellow escapees wanted to return to their various homes – in Spartacus’ case probably Thrace in northern Greece; for others, Gaul. One thing is certain, though: they managed to hold out against Roman forces for an embarrassingly long time.

When a worker is injured at an IBP plant in Texas, he or she is immediately presented with a waiver. Signing the waiver means forever surrendering the right to sue IBP on any grounds. Workers who sign the waiver may receive medical care under IBP's Workplace Injury Settlement Program. Or they may not. Once workers sign, IBP and its company-approved doctors have control over the job-related medical treatment - for life. Under the program's terms, seeking treatment from an independent physician can be grounds for losing all medical benefits. Workers who refuse to sign the IBP waiver not only risk getting no medical care from the company, but also risk being fired on the spot...Injured workers almost always sign the waiver. The pressure to do so is immense. An IBP medical case manager will literally bring the waiver to a hospital emergency room in order to obtain an injured worker's signature. When Lonita Leal's right hand was mangled by a hamburger grinder at the IBP plant in Amarillo, a case manager talked her into signing the waiver with her left hand as she waited in the hospital for surgery. When Duane Mullin had both hands crushed in a hammer mill at the same plant, an IBP representative persuaded him to sign the waiver with a pen held in his mouth.

There’s only one hopeful chord in this cacophony, and it’s this girl I’m following. I know I could tell her to get a cab—I have a feeling she can more than afford it—but I like the idea of leaving with her and staying with her. She says good-bye to the club manager as we reach the door and are released onto the street. The sidewalk is full of smokers, talking or posing their way to ash. I get the nod from a couple of people I vaguely know. Ordinarily if I left with two hot girls, there’d also be some looks of admiration. Maybe it’s because of the clear anger between Norah and Caroline, or maybe it’s because they all think I’m gay—whatever the case, I get no more congratulations than a cabdriver does for picking up a fare.

What right have you to pray for me? I need no intercessor, I shall manage alone. The prayers of a wretch I might accept, but no one else’s, not even a saint’s. I cannot bear your bothering about my salvation. If I apprehend salvation and flee it, your prayers are merely an indiscretion. Invest them elsewhere; in any case, we do not serve the same gods. If mine are impotent, there is every reason to believe yours are no less so. Even assuming they are as you imagine them, they would still lack the power to cure me of a horror older than my memory.

It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma. But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently. p9-10

Perhaps the reader is astonished by the frankness with which I expose and emphasize my mediocrity; let him remember that frankness is the virtue most appropriate to a defunct. In life, the watchful eye of public opinion, the conflict of interests, the struggle of greed against greed oblige a man to hide his old rags, to conceal the rips and patches, to withhold from the world the revelations that he makes to his own conscience; and the greatest reward comes when a man, in so deceiving others, manages at the same time to deceive himself, for in such case he spares himself shame, which is a painful experience, and hypocrisy, which is a hideous vice. But in death, what a difference! what relief! what freedom! How glorious to throw away your cloak, to dump your spangles in a ditch, to unfold yourself, to strip off all your paint and ornaments, to confess plainly what you were and what you failed to be! For, after all, you have no neighbors, no friends, no enemies, no acquaintances, no strangers, no audience at all. The sharp and judicial eye of public opinion loses its power as soon as we enter the territory of death. I do not deny that it sometimes glances this way and examines and judges us, but we dead folk are not concerned about its judgment. You who still live, believe me, there is nothing in the world so monstrously vast as our indifference.

In the meantime, prominent British pastor John R. W. Stott, who acknowledged that suffering is “the single greatest challenge to the Christian faith,” has reached his own conclusion: I could never myself believe in God, if it were not for the cross. . . . In the real world of pain, how could one worship a God who was immune to it? I have entered many Buddhist temples in different Asian countries and stood respectfully before the statue of Buddha, his legs crossed, arms folded, eyes closed, the ghost of a smile playing round his mouth, a remote look on his face, detached from the agonies of the world. But each time after a while I have had to turn away. And in imagination I have turned instead to that lonely, twisted, tortured figure on the cross, nails through hands and feet, back lacerated, limbs wrenched, brow bleeding from thorn-pricks, mouth dry and intolerably thirsty, plunged in God-forsaken darkness. That is the God for me! He laid aside his immunity to pain. He entered our world of flesh and blood, tears and death. He suffered for us. Our sufferings become more manageable in light of his. There is still a question mark against human suffering, but over it we boldly stamp another mark, the cross which symbolizes divine suffering. ‘The cross of Christ . . . is God’s only self-justification in such a world’ as ours.25

And besides, in the matter of friendship, I have observed that the disappointment here arises chiefly, not from liking our friends too well, or thinking of them too highly, but rather from an over-estimate of their liking for and opinion of us; and that if we guard ourselves with sufficient scrupulousness of care from error in this direction, and can be content, and even happy to give more affection than we receive -- can make just comparison of circumstances, and be severely accurate in drawing inferences thence, and never let self-love blind our eyes -- I think we may manage to get through life with consistency and constancy, unembittered by that misanthropy which springs from revulsions of feeling. All this sounds a little metaphysical, but it is good sense of if you consider it. The moral of it is, that if we would build on a sure foundation in friendship, we must love our friends for their sakes rather than for our own; we must look at their truth to themselves, full as much as their truth to us. In the latter case, every wound to self-love would be a cause of coldness; in the former, only some painful change in the friend's character and disposition -- some fearful breach in his allegiance to his better self -- could alienate the heart.

You won’t manage, you’ll forget me; but if after a year, alas, more perhaps, a sad text, a death, or a rainy evening reminds you of me, you can offer me some altruism! I will never, never be able see you again . . . except in my soul, and this would require that we think about each other simultaneously. I’ll think about you forever so that my soul remains open to you endlessly in case you feel like entering it. But the visitor will keep me waiting for a long time! The November rains will have rotted the flowers on my grave, June will have burned them, and my soul will always be weeping impatiently. Ah! I hope that someday the sight of a keepsake, the recurrence of a birthday, the bent of your thoughts will guide your memory within the circle of my tenderness. It will then be as if I’ve heard you, perceived you, a magic spell will cover everything with flowers for your arrival. Think about the dead man. But, alas! Can I hope that death and your gravity will accomplish what life with its ardors, and our tears, and our merry times, and our lips were unable to achieve?

I was a timid child. For all that, I am sure I was also obstinate, as children are. I am sure that Mother spoiled me too, but I cannot believe I was particularly difficult to manage; I cannot believe that a kindly word, a quiet taking by the hand, a friendly look, could not have got me to do anything that was wanted of me. Now you are, after all, basically a charitable and kindhearted person (what follows will not be in contradiction to this, I am speaking only of the impression you made on the child), but not every child has the endurance and fearlessness to go on searching until it comes to the kindliness that lies beneath the surface. You can treat a child only in the way you yourself are constituted, with vigor, noise, and hot temper, and in this case such behavior seemed to you to be also most appropriate because you wanted to bring me up to be a strong, brave boy.

Nutritionists are alternative therapists, but have somehow managed to brand themselves as men and women of science. Their errors are much more interesting than those of the homeopaths, because they have a grain of real science to them, and that makes them not only more interesting, but also more dangerous, because the real threat from cranks is not that their customers might die – there is the odd case, although it seems crass to harp on about them – but that they systematically undermine the public’s understanding of the very nature of evidence.

The thing about being barren is that you’re not allowed to get away from it. Not when you’re in your thirties. My friends were having children, friends of friends were having children, pregnancy and birth and first birthday parties were everywhere. I was asked about it all the time. My mother, our friends, colleagues at work. When was it going to be my turn? At some point our childlessness became an acceptable topic of Sunday-lunch conversation, not just between Tom and me, but more generally. What we were trying, what we should be doing, do you really think you should be having a second glass of wine? I was still young, there was still plenty of time, but failure cloaked me like a mantle, it overwhelmed me, dragged me under, and I gave up hope. At the time, I resented the fact that it was always seen as my fault, that I was the one letting the side down. But as the speed with which he managed to impregnate Anna demonstrates, there was never any problem with Tom’s virility. I was wrong to suggest that we should share the blame; it was all down to me. Lara, my best friend since university, had two children in two years: a boy first and then a girl. I didn’t like them. I didn’t want to hear anything about them. I didn’t want to be near them. Lara stopped speaking to me after a while. There was a girl at work who told me—casually, as though she were talking about an appendectomy or a wisdom-tooth extraction—that she’d recently had an abortion, a medical one, and it was so much less traumatic than the surgical one she’d had when she was at university. I couldn’t speak to her after that, I could barely look at her. Things became awkward in the office; people noticed. Tom didn’t feel the way I did. It wasn’t his failure, for starters, and in any case, he didn’t need a child like I did. He wanted to be a dad, he really did—I’m sure he daydreamed about kicking a football around in the garden with his son, or carrying his daughter on his shoulders in the park. But he thought our lives could be great without children, too. “We’re happy,” he used to say to me. “Why can’t we just go on being happy?” He became frustrated with me. He never understood that it’s possible to miss what you’ve never had, to mourn for it.

Looking back now, success seems foreordained. It wasn't. No colonists in the history of the world had defeated their mother country on the battlefield to win their independence. Few republics had managed--or even attempted--to govern an area bigger than a city-state. Somehow, in defiance to all precedent, Washington, Hamilton, and the other founders pulled off both. Their deliriously unlikely success--first as soldiers, then as statesmen--tends to obscure the true lessons of the American Revolution. The past places no absolute limit on the future. Even the unlikeliest changes can occur. But change requires hope--in the case of both those unlikely victories, the hope that the American people could defy all expectation to overcome their differences and set each other free. in the summer of 1788, Alexander Hamilton carried this message to Poughkeepsie, where he pleaded with New York's leaders to trust in the possibilities of the union, and vote to ratify the new federal Constitution. Yes, he conceded, the 13 newborn states included many different kinds of people. But this did not mean that the government was bound to fail. It took an immigrant to fully understand the new nation, and to declare a fundamental hope of the American experiment: Under wise government, these diverse men and women "will be constantly assimilating, till they embrace each other, and assume the same complexion.

Each time someone with a particular stigma makes a spectacle of himself by breaking a law, winning a prize, or becoming a first of his kind, a local community may take gossipy note of this; these events can even make news in the mass media of the wider society. In any case, they who share the noted person's stigma suddenly become accessible to the normals immediately around and become subject to a slight transfer of credit or discredit to themselves. Their situation thus leads them easily into living in a world of publicized heroes and villains of their own stripe, their relation to this world being underlined by immediate associates, both normal and otherwise, who bring them news about how one of their kind has faired.

reminded that in reality this isn’t the case. Nor is this a phenomenon confined to megalomaniacs or pathological narcissists, but something much more fundamental to being human: it’s the understandable tendency to judge everything from the perspective you occupy, so that the few thousand weeks for which you happen to be around inevitably come to feel like the linchpin of history, to which all prior time was always leading up. These self-centered judgments are part of what psychologists call the “egocentricity bias,” and they make good sense from an evolutionary standpoint. If you had a more realistic sense of your own sheer irrelevance, considered on the timescale of the universe, you’d probably be less motivated to struggle to survive, and thereby to propagate your genes.

When a man invents an image that he wants to propagate, that he may even want to substitute for himself, he starts by experimenting, making mistakes, sketching out freaks and other non-viable monsters that he has to tear up unless they disintegrate of their own accord. But the operative image is the one that's left after the person dies or withdraws from the world, as in the case of Socrates, Christ, Saladin, Saint-Just and so on. They succeeded in projecting an image around themselves and into the future. It doesn't matter whether or not the image corresponds to what they were really like: they managed to wrest a powerful image from that reality.

Logotherapy bases its technique called “paradoxical intention” on the twofold fact that fear brings about that which one is afraid of, and that hyper-intention makes impossible what one wishes. In German I described paradoxical intention as early as 1939.11 In this approach the phobic patient is invited to intend, even if only for a moment, precisely that which he fears. Let me recall a case. A young physician consulted me because of his fear of perspiring. Whenever he expected an outbreak of perspiration, this anticipatory anxiety was enough to precipitate excessive sweating. In order to cut this circle formation I advised the patient, in the event that sweating should recur, to resolve deliberately to show people how much he could sweat. A week later he returned to report that whenever he met anyone who triggered his anticipatory anxiety, he said to himself, “I only sweated out a quart before, but now I’m going to pour at least ten quarts!” The result was that, after suffering from his phobia for four years, he was able, after a single session, to free himself permanently of it within one week. The reader will note that this procedure consists of a reversal of the patient’s attitude, inasmuch as his fear is replaced by a paradoxical wish. By this treatment, the wind is taken out of the sails of the anxiety. Such a procedure, however, must make use of the specifically human capacity for self-detachment inherent in a sense of humor. This basic capacity to detach one from oneself is actualized whenever the logotherapeutic technique called paradoxical intention is applied. At the same time, the patient is enabled to put himself at a distance from his own neurosis. A statement consistent with this is found in Gordon W. Allport’s book, The Individual and His Religion: “The neurotic who learns to laugh at himself may be on the way to self-management, perhaps to cure.”12 Paradoxical intention is the empirical validation and clinical application of Allport’s statement.

Imagine the case of someone supervising an exceptional team of workers, all of them striving towards a collectively held goal; imagine them hardworking, brilliant, creative and unified. But the person supervising is also responsible for someone troubled, who is performing poorly, elsewhere. In a fit of inspiration, the well-meaning manager moves that problematic person into the midst of his stellar team, hoping to improve him by example. What happens?—and the psychological literature is clear on this point.64 Does the errant interloper immediately straighten up and fly right? No. Instead, the entire team degenerates. The newcomer remains cynical, arrogant and neurotic. He complains. He shirks. He misses important meetings. His low-quality work causes delays, and must be redone by others. He still gets paid, however, just like his teammates. The hard workers who surround him start to feel betrayed. “Why am I breaking myself into pieces striving to finish this project,” each thinks, “when my new team member never breaks a sweat?” The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.

I have called this mental defect the Lucretius problem, after the Latin poetic philosopher who wrote that the fool believes that the tallest mountain in the world will be equal to the tallest one he has observed. We consider the biggest object of any kind that we have seen in our lives or hear about as the largest item that can possibly exist. And we have been doing this for millenia. In Pharaonic Egypt, which happens to be the first complete top-down nation-state managed by bureaucrats, scribes tracked the high-water mark of the Nile and used it as an estimate for a future worst-case scenario. The same can be seen in the Fukushima nuclear reactor, which experienced a catastrophic failure in 2011 when a tsunami struck. It had been built to withstand the worst past historical earthquake, with the builders not imagining much worse--and not thinking that the worst past event had to be a surprise, as it had no precedent. Likewise, the former chairman of the Federal Reserve, Fragilista Doctor Alan Greenspan, in his apology to Congress offered the classic "It never happened before." Well, nature, unlike Fragilista Greenspan, prepares for what has not happened before, assuming worse harm is possible.

I had long since managed a degree of detachment when dealing with photographs from homicide cases. They no longer upset me as they once did, although I make it a point not to dwell on them. By the time I stood in Shirley Lewis’s office, I had seen thousands of body pictures. I had seen pictures of Kathy Devine and Brenda Baker in Thurston County, but that was months before it was known there was a “Ted.” Of course, there were no bodies to photograph in the other Washington cases, and I had had no access to Colorado or Utah pictures. Now, I was staring down at huge color photographs of the damage done to girls young enough to be my daughters—at pictures of damage alleged to be the handiwork of a man I thought I knew. That man who only minutes before had smiled the same old grin at me, and shrugged as if to say, “I have no part of this.” It hit me with a terrible sickening wave. I ran to the ladies’ room and threw up.

Oh, how awful is truth on earth! That exquisite creature, that gentle spirit, that heaven - she was a tyrant, she was the insufferable tyrant and torture of my soul! I should be unfair to myself if I didn't say so! You imagine I didn't love her? Who can say that I did not love her! Do you see, it was a case of irony, the malignant irony of fate and nature! We were under a curse, the life of men in general is under a curse! (mine in particular). Of course, I understand now that I made some mistake! Something went wrong. Everything was clear, my plan was clear as daylight: "Austere and proud, asking for no moral comfort, but suffering in silence." And that was how it was. I was not lying, I was not lying! "She will see for herself, later on, that it was heroic, only that she had not known how to see it, and when, some day, she divines, it she will prize me ten times more and will abase herself in the dust and fold her hands in homage" - that was my plan. But I forgot something or lost sight of it. There was something I failed to manage. But, enough, enough! And whose forgiveness am I to ask now? What is done is done. By bolder, man, and have some pride! It is not your fault!... Well, I will tell the truth, I am not afraid to face the truth; it was her fault, her fault!

There is unmistakable proof that abusers do get together in order to share children, abuse more children, and even learn from each other. As more cases have come into the public eye in recent years, this has become increasingly obvious. More and more of this type of abuse is coming to light. I definitely think it is the word ritual which causes people to question, to feel uncomfortable, or even just disbelieve. It seems almost incredible that such things would happen, but too many of us know exactly how bad the lives of many children are. A great deal of child pornography shows children being abused in a ritualised setting, and many have now come forward to share their experiences, but there is a still tendency to say it just couldn't happen. Why not? Why, given what we now know about paedophiles and about what they do to children? Would they have limits? It was all done to me and I have enough experiences to write many more books than this one, but this will have to do for now. I've tried to make sense of it and I've tried to tell you my story in a way that will, hopefully, let you understand how it was done, and how they managed to get away with it, but I haven't told you a big part of it yet. I haven't told you what happened that finally ended it all for me. There was something else. When I was eight, someone else came into my life and made a huge difference to what was happening and how things would turn out. I didn't know it then, but I see the whole picture now. Something I have often wondered is whether Andrew was there while I was being abused. Lots of people hide their faces, and there were often masks worn, so he certainly could have been. I have no evidence one way or another though, so I will leave it to the reader to decide whether it would seem in a paedophile's character to watch abuse continue when it has been masterminded by him. But I do know that it wasn't just me who he abused - I know that because I saw it. Andrew was away a lot with the Army until I was at high school, then he left that position. He was instrumental both in my abuse and in setting the scene, but when I was eight, something happened which would distract him and which would, at times, take his attention from me. My mother very kindly provided him with a new victim - my little sister.

I had no one to point at. Certainly not my parents, because I had nothing to accuse them of. The zeal for letting in the daylight, with which , as a member of the concentration camps seminar, I had condemned my father to shame, had passed, and it embarrassed me. But what other people in my social environment had done, and their guilt, were in any case a lot less bad than what Hanna had done. I had to point at Hanna. But the finger I had pointed at her turned back to me. I had loved her. Not only had I loved her, I had chosen her. I tried to tell myself that I had known nothing of what she had done when I chose her. I tried to talk myself into the state of innocence in which children love their parents. But love of our parents is the only for which we are not responsible. And perhaps we are responsible even for the love we feel for our parents. I envied other students back then who had dissociated themselves from their parents and thus from the entire generation of perpetrators, voyeurs, and the willfully blind, accommodators and accepters, thereby overcoming perhaps not their shame, but at least their suffering because of the shame. But what gave rise to the swaggering self-righteousness I so often encountered among these students? How could one feel guilt and sahme and at teh same time parade one's self-righteousness? Was their dissociation of themselves from their parents ere rhetoric: sounds and noise that were supposed to drown out the fact that their love for their parents made them irrevocably complicit in their crimes? These thoughts did not come until later, and even later they brought no comfort. How could it be a comfort that the pain I went through because of my love for Hanna, was, in a way, the fate of my generation, a German fate, and that it was only more difficult for me to evade, more difficult for me to manage than for others. All the same, it would have been good for me back then to be able to feel I was part of my generation.

Dogmatic belief in the central axioms of Christianity (that Christ’s crucifixion redeemed the world; that salvation was reserved for the hereafter; that salvation could not be achieved through works) had three mutually reinforcing consequences: First, devaluation of the significance of earthly life, as only the hereafter mattered. This also meant that it had become acceptable to overlook and shirk responsibility for the suffering that existed in the here-and-now; Second, passive acceptance of the status quo, because salvation could not be earned in any case through effort in this life (a consequence that Marx also derided, with his proposition that religion was the opiate of the masses); and, finally, third, the right of the believer to reject any real moral burden (outside of the stated belief in salvation through Christ), because the Son of God had already done all the important work. It was for such reasons that Dostoevsky, who was a great influence on Nietzsche, also criticized institutional Christianity (although he arguably managed it in a more ambiguous but also more sophisticated manner).

Does trying to understand the universe at all betray a lack of humility ? I believe it is true that humility is the only just response in a confrontation with the universe, but not a humility that prevents us from seeking the nature of the universe we are admiring. If we seek that nature, then love can be informed by truth instead of being based on ignorance and self-deception. If a Creator God exists, would He or She or It or whatever the appropriate pronoun is, prefer a kind of sodden blockhead who worships while understanding nothing ? Or would He prefer His votaries to admire the real universe in all its intricacy ? I would suggest that science is, at least in part, informed worship. My deeply held belief is that if a god of anything like the traditional sort exists, then our curiosity and intelligence are provided by such a god. We would be unappreciative of those gifts if we suppressed our passion to explore the universe and ourselves. On the other hand, if such a traditional god does not exist, then our curiosity and our intelligence are the essential tools for managing our survival in an extremely dangerous time. In either case the enterprise of knowledge is consistent surely with science; it should be with religion, and it is essential for the welfare of the human species.

In all death penalty cases, spending time with clients is important. Developing the trust of clients is not only necessary to manage the complexities of the litigation & deal with the stress of a potential execution; it's also key to effective advocacy. A client's life often depends on his lawyer's ability to create a mitigation narrative that contextualizes his poor decisions or violent behavior. Uncovering things about someone's background that no one has previously discovered--things that might be hard to discuss but are critically important--requires trust. Getting someone to acknowledge he has been the victim of child sexual abuse, neglect, or abandonment won't happen without the kind of comfort that takes hours and multiple visits to develop. Talking about sports, TV, popular culture, or anything else the client wants to discuss is absolutely appropriate to building a relationship that makes effective work possible.

Left-wing progressivism” and “managerialism” are synonymous since the solutions of the former always involve the expansion of the latter. To stay with the example of LGBT causes, these may seem remote from something as technical as “managerialism” but consider the armies of HR officer, diversity tsars, equality ministers, and so on that are supported today under the banner of “LGBT” and used to police and control enterprises. The “philanthropic” endeavours of the Ford Foundation in this regard laid the infrastructure and groundwork to setup new power centres for managerialism under the guise of this ostensibly unrelated cause. Similar case studies can be found in issues as diverse as racial equality, gender equality, Islamist terrorism, climate change, mental health, and the management of the COVID-19 pandemic. The LOGIC of managerialism is to create invisible “problems” which can, in effect, never truly be solved, but rather can permanently support managerial jobs that force some arbitrary compliance standard such as “unconscious bias training”, “net zero carbon”, the ratio of men and women on executive boards or whatever else.

In the novel Fight Club, the character Jack’s apartment is blown up. All of his possessions—“every stick of furniture,” which he pathetically loved—were lost. Later it turns out that Jack blew it up himself. He had multiple personalities, and “Tyler Durden” orchestrated the explosion to shock Jack from the sad stupor he was afraid to do anything about. The result was a journey into an entirely different and rather dark part of his life. In Greek mythology, characters often experience katabasis—or “a going down.” They’re forced to retreat, they experience a depression, or in some cases literally descend into the underworld. When they emerge, it’s with heightened knowledge and understanding. Today, we’d call that hell—and on occasion we all spend some time there. We surround ourselves with bullshit. With distractions. With lies about what makes us happy and what’s important. We become people we shouldn’t become and engage in destructive, awful behaviors. This unhealthy and ego-derived state hardens and becomes almost permanent. Until katabasis forces us to face it. Duris dura franguntur. Hard things are broken by hard things. The bigger the ego the harder the fall. It would be nice if it didn’t have to be that way. If we could nicely be nudged to correct our ways, if a quiet admonishment was what it took to shoo away illusions, if we could manage to circumvent ego on our own. But it is just not so. The Reverend William A. Sutton observed some 120 years ago that “we cannot be humble except by enduring humiliations.” How much better it would be to spare ourselves these experiences, but sometimes it’s the only way the blind can be made to see.

I Not my best side, I'm afraid. The artist didn't give me a chance to Pose properly, and as you can see, Poor chap, he had this obsession with Triangles, so he left off two of my Feet. I didn't comment at the time (What, after all, are two feet To a monster?) but afterwards I was sorry for the bad publicity. Why, I said to myself, should my conqueror Be so ostentatiously beardless, and ride A horse with a deformed neck and square hoofs? Why should my victim be so Unattractive as to be inedible, And why should she have me literally On a string? I don't mind dying Ritually, since I always rise again, But I should have liked a little more blood To show they were taking me seriously. II It's hard for a girl to be sure if She wants to be rescued. I mean, I quite Took to the dragon. It's nice to be Liked, if you know what I mean. He was So nicely physical, with his claws And lovely green skin, and that sexy tail, And the way he looked at me, He made me feel he was all ready to Eat me. And any girl enjoys that. So when this boy turned up, wearing machinery, On a really dangerous horse, to be honest I didn't much fancy him. I mean, What was he like underneath the hardware? He might have acne, blackheads or even Bad breath for all I could tell, but the dragon-- Well, you could see all his equipment At a glance. Still, what could I do? The dragon got himself beaten by the boy, And a girl's got to think of her future. III I have diplomas in Dragon Management and Virgin Reclamation. My horse is the latest model, with Automatic transmission and built-in Obsolescence. My spear is custom-built, And my prototype armour Still on the secret list. You can't Do better than me at the moment. I'm qualified and equipped to the Eyebrow. So why be difficult? Don't you want to be killed and/or rescued In the most contemporary way? Don't You want to carry out the roles That sociology and myth have designed for you? Don't you realize that, by being choosy, You are endangering job prospects In the spear- and horse-building industries? What, in any case, does it matter what You want? You're in my way. - Not My Best Side

Finding a taxi, she felt like a child pressing her nose to the window of a candy store as she watched the changing vista pass by while the twilight descended and the capital became bathed in a translucent misty lavender glow. Entering the city from that airport was truly unique. Charles de Gaulle, built nineteen miles north of the bustling metropolis, ensured that the final point of destination was veiled from the eyes of the traveller as they descended. No doubt, the officials scrupulously planned the airport’s location to prevent the incessant air traffic and roaring engines from visibly or audibly polluting the ambience of their beloved capital, and apparently, they succeeded. If one flew over during the summer months, the visitor would be visibly presented with beautifully managed quilt-like fields of alternating gold and green appearing as though they were tilled and clipped with the mathematical precision of a slide rule. The countryside was dotted with quaint villages and towns that were obviously under meticulous planning control. When the aircraft began to descend, this prevailing sense of exactitude and order made the visitor long for an aerial view of the capital city and its famous wonders, hoping they could see as many landmarks as they could before they touched ground, as was the usual case with other major international airports, but from this point of entry, one was denied a glimpse of the city below. Green fields, villages, more fields, the ground grew closer and closer, a runway appeared, a slight bump or two was felt as the craft landed, and they were surrounded by the steel and glass buildings of the airport. Slightly disappointed with this mysterious game of hide-and-seek, the voyager must continue on and collect their baggage, consoled by the reflection that they will see the metropolis as they make their way into town. For those travelling by road, the concrete motorway with its blue road signs, the underpasses and the typical traffic-logged hubbub of industrial areas were the first landmarks to greet the eye, without a doubt, it was a disheartening first impression. Then, the real introduction began. Quietly, and almost imperceptibly, the modern confusion of steel and asphalt was effaced little by little as the exquisite timelessness of Parisian heritage architecture was gradually unveiled. Popping up like mushrooms were cream sandstone edifices filigreed with curled, swirling carvings, gently sloping mansard roofs, elegant ironwork lanterns and wood doors that charmed the eye, until finally, the traveller was completely submerged in the glory of the Second Empire ala Baron Haussmann’s master plan of city design, the iconic grand mansions, tree-lined boulevards and avenues, the quaint gardens, the majestic churches with their towers and spires, the shops and cafés with their colourful awnings, all crowded and nestled together like jewels encrusted on a gold setting.

If the case isn't plea bargained, dismissed or placed on the inactive docket for an indefinite period of time, if by some perverse twist of fate it becomes a trial by jury, you will then have the opportunity of sitting on the witness stand and reciting under oath the facts of the case-a brief moment in the sun that clouds over with the appearance of the aforementioned defense attorney who, at worst, will accuse you of perjuring yourself in a gross injustice or, at best, accuse you of conducting an investigation so incredibly slipshod that the real killer has been allowed to roam free. Once both sides have argued the facts of the case, a jury of twelve men and women picked from computer lists of registered voters in one of America's most undereducated cities will go to a room and begin shouting. If these happy people manage to overcome the natural impulse to avoid any act of collective judgement, they just may find one human being guilty of murdering another. Then you can go to Cher's Pub at Lexington and Guilford, where that selfsame assistant state's attorney, if possessed of any human qualities at all, will buy you a bottle of domestic beer. And you drink it. Because in a police department of about three thousand sworn souls, you are one of thirty-six investigators entrusted with the pursuit of that most extraordinary of crimes: the theft of a human life. You speak for the dead. You avenge those lost to the world. Your paycheck may come from fiscal services but, goddammit, after six beers you can pretty much convince yourself that you work for the Lord himself. If you are not as good as you should be, you'll be gone within a year or two, transferred to fugitive, or auto theft or check and fraud at the other end of the hall. If you are good enough, you will never do anything else as a cop that matters this much. Homicide is the major leagues, the center ring, the show. It always has been. When Cain threw a cap into Abel, you don't think The Big Guy told a couple of fresh uniforms to go down and work up the prosecution report. Hell no, he sent for a fucking detective. And it will always be that way, because the homicide unit of any urban police force has for generations been the natural habitat of that rarefied species, the thinking cop.

I watched the light flicker on the limestone walls until Archer said, "I wish we could go to the movies." I stared at him. "We're in a creepy dungeon. There's a chance I might die in the next few hours. You are going to die in the next few hours. And if you had one wish, it would be to catch a movie?" He shook his head. "That's not what I meant. I wish we weren't like this. You know, demon, demon-hunter. I wish I'd met you in a normal high school, and taken you on normal dates, and like, carried your books or something." Glancing over at me, he squinted and asked, "Is that a thing humans actually do?" "Not outside of 1950s TV shows," I told him, reaching up to touch his hair. He wrapped an arm around me and leaned against the wall, pulling me to his chest. I drew my legs up under me and rested my cheek on his collarbone. "So instead of stomping around forests hunting ghouls, you want to go to the movies and school dances." "Well,maybe we could go on the occasional ghoul hunt," he allowed before pressing a kiss to my temple. "Keep things interesting." I closed my eyes. "What else would we do if we were regular teenagers?" "Hmm...let's see.Well,first of all, I'd need to get some kind of job so I could afford to take you on these completely normal dates. Maybe I could stock groceries somewhere." The image of Archer in a blue apron, putting boxes of Nilla Wafers on a shelf at Walmart was too bizarre to even contemplate, but I went along with it. "We could argue in front of our lockers all dramatically," I said. "That's something I saw a lot at human high schools." He squeezed me in a quick hug. "Yes! Now that sounds like a good time. And then I could come to your house in the middle of the night and play music really loudly under your window until you took me back." I chuckled. "You watch too many movies. Ooh, we could be lab partners!" "Isn't that kind of what we were in Defense?" "Yeah,but in a normal high school, there would be more science, less kicking each other in the face." "Nice." We spent the next few minutes spinning out scenarios like this, including all the sports in which Archer's L'Occhio di Dio skills would come in handy, and starring in school plays.By the time we were done, I was laughing, and I realized that, for just a little while, I'd managed to forget what a huge freaking mess we were in. Which had probably been the point. Once our laughter died away, the dread started seeping back in. Still, I tried to joke when I said, "You know, if I do live through this, I'm gonna be covered in funky tattoos like the Vandy. You sure you want to date the Illustrated Woman, even if it's just for a little while?" He caught my chin and raised my eyes to his. "Trust me," he said softly, "you could have a giant tiger tattooed on your face, and I'd still want to be with you." "Okay,seriously,enough with the swoony talk," I told him, leaning in closer. "I like snarky, mean Archer." He grinned. "In that case, shut up, Mercer.

So if you hear something in this book that sounds like advocacy of a particular political point of view, please reject the notion. My interest in issues is merely to point out how badly we’re doing, not to suggest a way we might do better. Don’t confuse me with those who cling to hope. I enjoy describing how things are, I have no interest in how they ought to be. And I certainly have no interest in fixing them. I sincerely believe that if you think there’s a solution, you’re part of the problem. My motto: Fuck Hope. P.S. In case you’re wondering, personally I’m a joyful individual, I had a long happy marriage and a close and loving family, my career has turned out better than I ever dreamed, and it continues to expand. I’m a personal optimist, but a skeptic about all else. What may sound to some like anger, is really nothing more than sympathetic contempt. I view my species with a combination of wonder and pity, and I root for its destruction. And please don’t confuse my point of view with cynicism–the real cynics are the ones who tell you everything’s gonna be all right. And P.P.S., by the way, if by some chance you folks do manage to straighten things out and make everything better, I still don’t wish to be included.

Another blatant case of regress as part of the capitalist progress is the enormous rise of precarious work. Precarious work deprives workers of a whole series of rights that, till recently, were taken as self-evident in any country which perceived itself as a welfare state: precarious workers have to take care themselves of their health insurance and retirement options; there is no paid leave; the future becomes much more uncertain. Precarious work also generates an antagonism within the working class, between permanently employed and precarious workers (trade unions tend to privilege permanent workers; it is very difficult for precarious workers even to organize themselves into a union or to establish other forms of collective self-organization). One would have expected that this increasing exploitation would also strengthen workers’ resistance, but it renders resistance even more difficult, and the main reason for this is ideological: precarious work is presented (and up to a point even effectively experienced) as a new form of freedom – I am no longer just a cog in a complex enterprise but an entrepreneur-of-the-self, I am a boss of myself who freely manages my employment, free to choose new options, to explore different aspects of my creative potential, to choose my priorities

First: breakdown, impossible to sleep, impossible to stay awake, impossible to endure life, or, more exactly, the course of life. The clocks are not in unison; the inner one runs crazily on at a devilish or demoniac or in any case inhuman pace, the outer one limps along at its usual speed. What else can happen but that the two worlds split apart, and they do split apart, or at least clash in a fearful manner. There are doubtless several reasons for the wild tempo of the inner process; the most obvious one is introspection, which will suffer no idea to sink tranquilly to rest but must pursue each one into consciousness, only itself to become an idea, in turn to be pursued by renewed introspection. Secondly: this pursuit, originating in the midst of men, carries one in a direction away from them. The solitude that for the most part has been forced on me, in part voluntarily sought by me –but what was this if not compulsion too? –is now losing all its ambiguity and approaches its dénouement. Where is it leading? The strongest likelihood is, that it may lead to madness; there is nothing more to say, the pursuit goes right through me and rends me asunder. Or I can –can I? –manage to keep my feet somewhat and be carried along in the wild pursuit. Where, then, shall I be brought? ‘Pursuit,’ indeed, is only a metaphor. I can also say, ‘assault on the last earthly frontier’, an assault, moreover, launched from below, from mankind, and since this too is a metaphor, I can replace it by the metaphor of an assault from above, aimed at me from above.

For all its outwardly easy Latin charm, Buenos Aires was making me feel sick and upset, so I did take that trip to the great plains where the gaucho epics had been written, and I did manage to eat a couple of the famous asados: the Argentine barbecue fiesta (once summarized by Martin Amis's John Self as 'a sort of triple mixed grill swaddled in steaks') with its slavish propitiation of the sizzling gods of cholesterol. Yet even this was spoiled for me: my hosts did their own slaughtering and the smell of drying blood from the abattoir became too much for some reason (I actually went 'off' steak for a good few years after this trip). Then from the intrepid Robert Cox of the Buenos Aires Herald I learned another jaunty fascist colloquialism: before the South Atlantic dumping method was adopted, the secret cremation of maimed and tortured bodies at the Navy School had been called an asado. In my youth I was quite often accused, and perhaps not unfairly, of being too politicized and of trying to import politics into all discussions. I would reply that it wasn’t my fault if politics kept on invading the private sphere and, in the case of Argentina at any rate, I think I was right. The miasma of the dictatorship pervaded absolutely everything, not excluding the aperitifs and the main course.

The next thing I knew Jamie was in my lap wrapping her arms around my neck as if she planned on keeping me hostage for eternity. If that were the case, bring on the shackles babe, because no way was I going to be the one to end this epic kiss. I felt like I was on fire—like warm energy was spilling out of Jamie, washing over me and causing all my hair to stand on end. I started shaking—just a slight tremor in my hands at first, but it quickly progressed to violent, uncontrollable shivers. The energy was filling my body so full I thought I’d literally burst apart at my seams. Then, when I was ready to combust Jamie finally stilled. She pulled her face back and smiled at me with a cool expression, but I know she was affected as I was. I wasn’t the only one breathing hard and shaking. “You can keep the gum,” she said, trying to mask her feelings with a smirk. She couldn’t quite manage it though. Her eyes were bright and full of disbelief. She was as surprised as I was. She climbed off me and with a wink said, “Have fun at the dance.” And then she was gone. She walked out of the cafeteria as if that hadn’t just happened. As if she hadn’t just completely wrecked me. I had no idea if what I felt meant we were soul mates or something crazy like that, but I knew two things for certain. One: Jamie Baker wasn’t the ice queen she pretended to be. And two: I wanted her more than anything I’d ever wanted in my entire life. I had a feeling this wasn’t going to be easy, but I knew deep down in my gut it would be worth it. “Game on, Ice Queen,” I muttered as I stumbled back over to Mike to rub my victory in his face. “You’re already mine. You just don’t know it yet.

Beyond the speculative and often fraudulent froth that characterizes much of neoliberal financial manipulation, there lies a deeper process that entails the springing of ‘the debt trap’ as a primary means of accumulation by dispossession. Crisis creation, management, and manipulation on the world stage has evolved into the fine art of deliberative redistribution of wealth from poor countries to the rich. I documented the impact of Volcker’s interest rate increase on Mexico earlier. While proclaiming its role as a noble leader organizing ‘bail-outs’ to keep global capital accumulation on track, the US paved the way to pillage the Mexican economy. This was what the US Treasury–Wall Street–IMF complex became expert at doing everywhere. Greenspan at the Federal Reserve deployed the same Volcker tactic several times in the 1990s. Debt crises in individual countries, uncommon during the 1960s, became very frequent during the 1980s and 1990s. Hardly any developing country remained untouched, and in some cases, as in Latin America, such crises became endemic. These debt crises were orchestrated, managed, and controlled both to rationalize the system and to redistribute assets. Since 1980, it has been calculated, ‘over fifty Marshall Plans (over $4.6 trillion) have been sent by the peoples at the Periphery to their creditors in the Center’. ‘What a peculiar world’, sighs Stiglitz, ‘in which the poor countries are in effect subsidizing the richest.

efficiently means providing slots in our schedules where we can maintain an attentional set for an extended period. This allows us to get more done and finish up with more energy. Related to the manager/worker distinction is that the prefrontal cortex contains circuits responsible for telling us whether we’re controlling something or someone else is. When we set up a system, this part of the brain marks it as self-generated. When we step into someone else’s system, the brain marks it that way. This may help explain why it’s easier to stick with an exercise program or diet that someone else sets up: We typically trust them as “experts” more than we trust ourselves. “My trainer told me to do three sets of ten reps at forty pounds—he’s a trainer, he must know what he’s talking about. I can’t design my own workout—what do I know?” It takes Herculean amounts of discipline to overcome the brain’s bias against self-generated motivational systems. Why? Because as with the fundamental attribution error we saw in Chapter 4, we don’t have access to others’ minds, only our own. We are painfully aware of all the fretting and indecision, all the nuances of our internal decision-making process that led us to reach a particular conclusion. (I really need to get serious about exercise.) We don’t have access to that (largely internal) process in others, so we tend to take their certainty as more compelling, in many cases, than our own. (Here’s your program. Do it every day.)

As all this suggests our relationship with evidence is seldom purely a cognitive one. Vilifying menstruating women bolstering anti-Muslim stereotypes murdering innocent citizens of Salem plainly evidence is almost always invariably a political social and moral issue as well. To take a particularly stark example consider the case of Albert Speer minister of armaments and war production during the Third Reich close friend to Adolf Hitler and highest-ranking Nazi official to ever express remorse for his actions. In his memoir Inside the Third Reich Speer candidly addressed his failure to look for evidence of what was happening around him. "I did not query a friend who told him not to visit Auschwitz I did not query Himmler I did not query Hitler " he wrote. "I did not speak with personal friends. I did not investigate for I did not want to know what was happening there... for fear of discovering something which might have made me turn away from my course. I had closed my eyes." Judge William Stoughton of Salem Massachusetts became complicit in injustice and murder by accepting evidence that he should have ignored. Albert Speer became complicit by ignoring evidence he should have accepted. Together they show us some of the gravest possible consequences of mismanaging the data around us and the vital importance of learning to manage it better. It is possible to do this: like in the U.S. legal system we as individuals can develop a fairer and more consistent relationship to evidence over time. By indirection Speer himself shows us how to begin. I did not query he wrote. I did not speak. I did not investigate. I closed my eyes. This are sins of omission sins of passivity and they suggest correctly that if we want to improve our relationship with evidence we must take a more active role in how we think must in a sense take the reins of our own minds. To do this we must query and speak and investigate and open our eyes. Specifically and crucially we must learn to actively combat our inductive biases: to deliberately seek out evidence that challenges our beliefs and to take seriously such evidence when we come across it.

While making money was good, having meaningful work and meaningful relationships was far better. To me, meaningful work is being on a mission I become engrossed in, and meaningful relationships are those I have with people I care deeply about and who care deeply about me. Think about it: It’s senseless to have making money as your goal as money has no intrinsic value—its value comes from what it can buy, and it can’t buy everything. It’s smarter to start with what you really want, which are your real goals, and then work back to what you need to attain them. Money will be one of the things you need, but it’s not the only one and certainly not the most important one once you get past having the amount you need to get what you really want. When thinking about the things you really want, it pays to think of their relative values so you weigh them properly. In my case, I wanted meaningful work and meaningful relationships equally, and I valued money less—as long as I had enough to take care of my basic needs. In thinking about the relative importance of great relationships and money, it was clear that relationships were more important because there is no amount of money I would take in exchange for a meaningful relationship, because there is nothing I could buy with that money that would be more valuable. So, for me, meaningful work and meaningful relationships were and still are my primary goals and everything I did was for them. Making money was an incidental consequence of that. In the late 1970s, I began sending my observations about the markets to clients via telex. The genesis of these Daily Observations (“ Grains and Oilseeds,” “Livestock and Meats,” “Economy and Financial Markets”) was pretty simple: While our primary business was in managing risk exposures, our clients also called to pick my brain about the markets. Taking those calls became time-consuming, so I decided it would be more efficient to write down my thoughts every day so others could understand my logic and help improve it. It was a good discipline since it forced me to research and reflect every day. It also became a key channel of communication for our business. Today, almost forty years and ten thousand publications later, our Daily Observations are read, reflected on, and argued about by clients and policymakers around the world. I’m still writing them, along with others at Bridgewater, and expect to continue to write them until people don’t care to read them or I die.

As a special branch of general philosophy, pathogenesis had never been explored. In my opinion it had never been approached in a strictly scientific fashion--that is to say, objectively, amorally, intellectually. All those who have written on the subject are filled with prejudice. Before searching out and examining the mechanism of causes of disease, they treat of 'disease as such', condemn it as an exceptional and harmful condition, and start out by detailing the thousand and one ways of combating it, disturbing it, destroying it; they define health, for this purpose, as a 'normal' condition that is absolute and immutable. Diseases ARE. We do not make or unmake them at will. We are not their masters. They make us, they form us. They may even have created us. They belong to this state of activity which we call life. They may be its main activity. They are one of the many manifestations of universal matter. They may be the principal manifestation of that matter which we will never be able to study except through the phenomena of relationships and analogies. Diseases are a transitory, intermediary, future state of health. It may be that they are health itself. Coming to a diagnosis is, in a way, casting a physiological horoscope. What convention calls health is, after all, no more than this or that passing aspect of a morbid condition, frozen into an abstraction, a special case already experienced, recognized, defined, finite, extracted and generalized for everybody's use. Just as a word only finds its way into the Dictionary Of The French Academy when it is well worn stripped of the freshness of its popular origin or of the elegance of its poetic value, often more than fifty years after its creation (the last edition of the learned Dictionary is dated 1878), just as the definition given preserves a word, embalms it in its decrepitude, but in a pose which is noble, hypocritical and arbitrary--a pose it never assumed in the days of its vogue, while it was still topical, living and meaningful--so it is that health, recognized as a public Good, is only the sad mimic of some illness which has grown unfashionable, ridiculous and static, a solemnly doddering phenomenon which manages somehow to stand on its feet between the helping hands of its admirers, smiling at them with its false teeth. A commonplace, a physiological cliche, it is a dead thing. And it may be that health is death itself. Epidemics, and even more diseases of the will or collective neuroses, mark off the different epochs of human evolution, just as tellurian cataclysms mark the history of our planet.

The hero is the man of self-achieved submission. But submission to what? That precisely is the riddle that today we have to ask ourselves and that it is everywhere the primary virtue and historic deed of the hero to have solved. Only birth can conquer death—the birth, not of the old thing again, but of something new. Within the soul, within the body social, there must be a continuous “recurrence of birth” a rebirth, to nullify the unremitting recurrences of death. For it is by means of our own victories, if we are not regenerated, that the work of Nemesis is wrought: doom breaks from the shell of our very virtue. Peace then is a snare; war is a snare; change is a snare; permanence a snare. When our day is come for the victory of death, death closes in; there is nothing we can do, except be crucified—and resurrected; dismembered totally, and then reborn. The first step, detachment or withdrawal, consists in a radical transfer of emphasis from the external to the internal world, macro- to microcosm, a retreat from the desperation's of the waste land to the peace of the everlasting realm that is within. But this realm, as we know from psychoanalysis, is precisely the infantile unconscious. It is the realm that we enter in sleep. We carry it within ourselves forever. All the ogres and secret helpers of our nursery are there, all the magic of childhood. And more important, all the life-potentialities that we never managed to bring to adult realization, those other portions of our self, are there; for such golden seeds do not die. If only a portion of that lost totality could be dredged up into the light of day, we should experience a marvelous expansion of our powers, a vivid renewal of life. We should tower in stature. Moreover, if we could dredge up something forgotten not only by ourselves but by our whole generation or our entire civilization, we should indeed become the boon-bringer, the culture hero of the day—a personage of not only local but world historical moment. In a word: the first work of the hero is to retreat from the world scene of secondary effects to those causal zones of the psyche where the difficulties really reside, and there to clarify the difficulties, eradicate them in his own case (i.e., give battle to the nursery demons of his local culture) and break through to the undistorted, direct experience and assimilation of what C. G. Jung has called “the archetypal images.” This is the process known to Hindu and Buddhist philosophy as viveka, “discrimination.

Nick grinned, swooping in for another kiss and then leaning back and scruffing his hair up. “Harriet Manners, I’m about to give you six stamps. Then I’m going to write something on a piece of paper and put it in an envelope with your address on it.” “OK …” “Then I’m going to put the envelope on the floor and spin us as fast as I can. As soon as either of us manage to stick a stamp on it, I’m going to race to the postbox and post it unless you can catch me first. If you win, you can read it.” Nick was obviously faster than me, but he didn’t know where the nearest postbox was. “Deal,” I agreed, yawning and rubbing my eyes. “But why six stamps?” “Just wait and see.” A few seconds later, I understood. As we spun in circles with our hands stretched out, one of my stamps got stuck to the ground at least a metre away from the envelope. Another ended up on a daisy. A third somehow got stuck to the roundabout. One of Nick’s ended up on his nose. And every time we both missed, we laughed harder and harder and our kisses got dizzier and dizzier until the whole world was a giggling, kissing, spinning blur. Finally, when we both had one stamp left, I stopped giggling. I had to win this. So I swallowed, wiped my eyes and took a few deep breaths. Then I reached out my hand. “Too late!” Nick yelled as I opened my eyes again. “Got it, Manners!” And he jumped off the still-spinning roundabout with the envelope held high over his head. So I promptly leapt off too. Straight into a bush. Thanks to a destabilised vestibular system – which is the upper portion of the inner ear – the ground wasn’t where it was supposed to be. Nick, in the meantime, had ended up flat on his back on the grass next to me. With a small shout I leant down and kissed him hard on the lips. “HA!” I shouted, grabbing the envelope off him and trying to rip it open. “I don’t think so,” he grinned, jumping up and wrapping one arm round my waist while he retrieved it again. Then he started running in a zigzag towards the postbox. A few seconds later, I wobbled after him. And we stumbled wonkily down the road, giggling and pulling at each other’s T-shirts and hanging on to tree trunks and kissing as we each fought for the prize. Finally, he picked me up and, without any effort, popped me on top of a high wall. Like Humpty Dumpty. Or some kind of really unathletic cat. “Hey!” I shouted as he whipped the envelope out of my hands and started sprinting towards the postbox at the bottom of the road. “That’s not fair!” “Course it is,” he shouted back. “All’s fair in love and war.” And Nick kissed the envelope then put it in the postbox with a flourish. I had to wait three days. Three days of lingering by the front door. Three days of lifting up the doormat, just in case it had accidentally slipped under there. Finally, the letter arrived: crumpled and stained with grass. Ha. Told you I was faster. LBxx

I released a breath I didn’t remember holding. Turned to Ben. Found him looking at me, face inches from mine on Sewee’s deck. Panic flared, white hot, paralyzing me as I lay beside him. Our gazes met. I saw fear in his dark brown eyes. Indecision. Doubt. Ben went rigid, his chest rising and falling like a bellows. Then something changed. His face relaxed, a small smile playing on his lips. Before I could blink, his mouth covered mine. We shared a breath. A tingle ran my spine. Then I pulled back, breathing hard, unsure what either my mind or body were doing. Ben’s unsure look returned. Then vanished. He pulled me near again, his lips melting into mine. Strong, calloused fingers stroked the side of my face. His smell enveloped me. Earthy. Masculine. Ben. Fire rolled through my body. So this is what it’s like. I broke away again, gasping slightly for breath. Reality crashed home. I sat up and scooted a few feet away, rubbing my face with both hands. What was I doing? “Ben, I—” His hand rose to cut me off. He leaned against the bench, face suddenly serious. “I’m not going to pretend anymore. One way or another, I’m going to say how I feel.” Ben snorted softly. “Make my case.” We sat still in the darkness, Sewee rocking gently, the scene dream-like and surreal. “You don’t have to make a case.” I stared at my shoes, had no idea where I wanted this conversation to go. “It’s just, things are—” “YO!” Our heads whipped in the voice’s direction. Ben scrambled to a crouch, scanning the silent bulk of Tern Point, as if just now recalling we were adrift at sea. The voice called down again, suddenly familiar. “What, are you guys paddling around the island? I don’t have a boat license, but that seems dumb.” “Shut up, Hi!” Ben shouted, with more heat than was necessary. Scowling, he slid behind the controls and fired the engine. I scurried to the bow, as far from the captain’s chair as I could manage and stay dry. You’ve done it now, Tory Brennan. Better hope there’s a life preserver somewhere. A glance back. Ben was watching me, looking for all the world like he had more to say. I quickly turned away. Nope. Nope nope nope. I needed some time to think about this one. Perhaps a decade? “Where are we?” I asked, changing the subject. Ben must’ve sensed that my “personal” shop was closed for business.

A system of justice does not need to pursue retribution. If the purpose of drug sentencing is to prevent harm, all we need to do is decide what to do with people who pose a genuine risk to society or cause tangible harm. There are perfectly rational ways of doing this; in fact, most societies already pursue such policies with respect to alcohol: we leave people free to drink and get inebriated, but set limits on where and when. In general, we prosecute drunk drivers, not inebriated pedestrians. In this sense, the justice system is in many respects a battleground between moral ideas and evidence concerning how to most effectively promote both individual and societal interests, liberty, health, happiness and wellbeing. Severely compromising this system, insofar as it serves to further these ideals, is our vacillation or obsession with moral responsibility, which is, in the broadest sense, an attempt to isolate the subjective element of human choice, an exercise that all too readily deteriorates into blaming and scapegoating without providing effective solutions to the actual problem. The problem with the question of moral responsibility is that it is inherently subjective and involves conjecture about an individuals’ state of mind, awareness and ability to act that can rarely if ever be proved. Thus it involves precisely the same type of conjecture that characterizes superstitious notions of possession and the influence of the devil and provides no effective means of managing conduct: the individual convicted for an offence or crime considered morally wrong is convicted based on a series of hypotheses and probabilities and not necessarily because he or she is actually morally wrong. The fairness and effectiveness of a system of justice based on such hypotheses is highly questionable particularly as a basis for preventing or reducing drug use related harm. For example, with respect to drugs, the system quite obviously fails as a deterrent and the system is not organised to ‘reform’ the offender much less to ensure that he or she has ‘learned a lesson’; moreover, the offender does not get an opportunity to make amends or even have a conversation with the alleged victim. In the case of retributive justice, the justice system is effectively mopping up after the fact. In other words, as far as deterrence is concerned, the entire exercise of justice becomes an exercise based on faith, rather than one based on evidence.

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.