Casual Nature Quotes

Anna spoke not only naturally and intelligently, but intelligently and casually, without attaching any value to her own thoughts, yet giving great value to the thoughts of the one she was talking to.

He never seemed to grasp the immense mutability of human nature, nor to appreciate that behind every nondescript face lay a wild and unique hinterland like his own.

It was strange the way he loved her; a side long and almost casual love, as if loving her were simply a matter of course, too natural to mention

What is meant by “reality”? It would seem to be something very erratic, very undependable—now to be found in a dusty road, now in a scrap of newspaper in the street, now a daffodil in the sun. It lights up a group in a room and stamps some casual saying. It overwhelms one walking home beneath the stars and makes the silent world more real than the world of speech—and then there it is again in an omnibus in the uproar of Piccadilly. Sometimes, too, it seems to dwell in shapes too far away for us to discern what their nature is. But whatever it touches, it fixes and makes permanent. That is what remains over when the skin of the day has been cast into the hedge; that is what is left of past time and of our loves and hates.

It is strange how few people make more than a casual cult of enjoying Nature. And yet the earth is actually and literally the mother of us all. One needs no strange spiritual faith to worship the earth.

My argument has always been that nature has a master plan pushing every species toward procreation and that it is our right and even obligation as rational human beings to defy nature's fascism. Nature herself is a mass murderer, making casual, cruel experiments and condemning 10,000 to die so that one more fit will live and thrive.

We assume that all statements must be mild inversions of the truth, because it's too weird to imagine people who aren't casually lying, pretty much all the time.

And as I close this chaotic volume I open again the strange small book from which all Christianity came; and I am again haunted by a kind of confirmation. The tremendous figure which fills the Gospels towers in this respect, as in every other, above all the thinkers who ever thought themselves tall. His pathos was natural, almost casual. The Stoics, ancient and modern, were proud of concealing their tears. He never concealed His tears; He showed them plainly on His open face at any daily sight, such as the far sight of His native city. Yet He concealed something. Solemn supermen and imperial diplomatists are proud of restraining their anger. He never restrained His anger. He flung furniture down the front steps of the Temple, and asked men how they expected to escape the damnation of Hell. Yet He restrained something. I say it with reverence; there was in that shattering personality a thread that must be called shyness. There was something that He hid from all men when He went up a mountain to pray. There was something that He covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth.

And when the Sadness catches up, tracks you down—when you return home one day, arms full of groceries, to find the Sadness sitting at the kitchen table, casually reading a paper as if it never left, eating a muffin as if this were all perfectly natural—when the Sadness looks up at you and says, “What did you think, buddy? What did you think was going to happen?”—when the Sadness smirks at you and says with a wry insistence that unravels you in an instant, “This is the real love story here, buddy, you and me”—when the Sadness reiterates that, sure, certain smaller sadnesses dull, but this Sadness, the Sadness, has seen you through it all; this Sadness, the Sadness, has never strayed from your side, not really, and why would you want it to now, this epitome of stability in an inconsistent world?—when that happens, you can put your groceries down and walk back out the door and close the door behind you.

The first language humans had was gestures. There was nothing primitive about this language that flowed from people’s hands, nothing we say now that could not be said in the endless array of movements possible with the fine bones of the fingers and wrists. The gestures were complex and subtle, involving a delicacy of motion that has since been lost completely. During the Age of Silence, people communicated more, not less. Basic survival demanded that the hands were almost never still, and so it was only during sleep (and sometimes not even then) that people were not saying something or other. No distinction was made between the gestures of language and the gestures of life. The labor of building a house, say, or preparing a meal was no less an expression than making the sign for I love you or I feel serious. When a hand was used to shield one’s face when frightened by a loud noise something was being said, and when fingers were used to pick up what someone else had dropped something was being said; and even when the hands were at rest, that, too, was saying something. Naturally, there were misunderstandings. There were times when a finger might have been lifted to scratch a nose, and if casual eye contact was made with one’s lover just then, the lover might accidentally take it to be the gesture, not at all dissimilar, for Now I realize I was wrong to love you. These mistakes were heartbreaking. And yet, because people knew how easily they could happen, because they didn’t go round with the illusion that they understood perfectly the things other people said, they were used to interrupting each other to ask if they’d understood correctly. Sometimes these misunderstandings were even desirable, since they gave people a reason to say, Forgive me, I was only scratching my nose. Of course I know I’ve always been right to love you. Because of the frequency of these mistakes, over time the gesture for asking forgiveness evolved into the simplest form. Just to open your palm was to say: Forgive me." "If at large gatherings or parties, or around people with whom you feel distant, your hands sometimes hang awkwardly at the ends of your arms – if you find yourself at a loss for what to do with them, overcome with sadness that comes when you recognize the foreignness of your own body – it’s because your hands remember a time when the division between mind and body, brain and heart, what’s inside and what’s outside, was so much less. It’s not that we’ve forgotten the language of gestures entirely. The habit of moving our hands while we speak is left over from it. Clapping, pointing, giving the thumbs-up, for example, is a way to remember how it feels to say nothing together. And at night, when it’s too dark to see, we find it necessary to gesture on each other’s bodies to make ourselves understood.

The wish of death had been palpably hanging over this otherwise idyllic paradise for a good many years. All business and politics is personal in the Philippines. If it wasn't for the cheap beer and lovely girls one of us would spend an hour in this dump. They [Jehovah's Witnesses] get some kind of frequent flyer points for each person who signs on. I'm not lazy. I'm just motivationally challenged. I'm not fat. I just have lots of stored energy. You don't get it do you? What people think of you matters more than the reality. Marilyn. Despite standing firm at the final hurdle Marilyn was always ready to run the race. After answering the question the woman bent down behind the stand out of sight of all, and crossed herself. It is amazing what you can learn in prison. Merely through casual conversation Rick had acquired the fundamentals of embezzlement, fraud and armed hold up. He wondered at the price of honesty in a grey world whose half tones changed faster than the weather. The banality of truth somehow always surprises the news media before they tart it up. You've ridden jeepneys in peak hour. Where else can you feel up a fourteen-year-old schoolgirl without even trying? [Ralph Winton on the Philippines finer points] Life has no bottom. No matter how bad things are or how far one has sunk things can always get worse. You could call the Oval Office an information rain shadow. In the Philippines, a whole layer of criminals exists who consider that it is their right to rob you unhindered. If you thwart their wicked desires, to their way of thinking you have stolen from them and are evil. There's honest and dishonest corruption in this country. Don't enjoy it too much for it's what we love that usually kills us. The good guys don't always win wars but the winners always make sure that they go down in history as the good guys. The Philippines is like a woman. You love her and hate her at the same time. I never believed in all my born days that ideas of truth and justice were only pretty words to brighten a much darker and more ubiquitous reality. The girl was experiencing the first flushes of love while Rick was at least feeling the methadone equivalent. Although selfishness and greed are more ephemeral than the real values of life their effects on the world often outlive their origins. Miriam's a meteor job. Somewhere out there in space there must be a meteor with her name on it. Tsismis or rumours grow in this land like tropical weeds. Surprises are so common here that nothing is surprising. A crooked leader who can lead is better than a crooked one who can't. Although I always followed the politics of Hitler I emulate the drinking habits of Churchill. It [Australia] is the country that does the least with the most. Rereading the brief lines that told the story in the manner of Fox News reporting the death of a leftist Rick's dark imagination took hold. Didn't your mother ever tell you never to trust a man who doesn't drink? She must have been around twenty years old, was tall for a Filipina and possessed long black hair framing her smooth olive face. This specter of loveliness walked with the assurance of the knowingly beautiful. Her crisp and starched white uniform dazzled in the late-afternoon light and highlighted the natural tan of her skin. Everything about her was in perfect order. In short, she was dressed up like a pox doctor’s clerk. Suddenly, she stopped, turned her head to one side and spat comprehensively into the street. The tiny putrescent puddle contrasted strongly with the studied aplomb of its all-too-recent owner, suggesting all manner of disease and decay.

We treat our encounters with them with carefree casualness. We are certain that our relationships will naturally take care of themselves.

She had a way of moving that moved him as much as music, which was what moved him most of all. Surely the spirit animating that pearless body must be unusual too? Why would nature make a vessel like that, if not to contain something still more valuable?

Those who try to make room for sex as mere casual enjoyment pay the penalty: they become shallow. At any rate the talk that reflects and commends this attitude is always shallow. They dishonour their own bodies; holding cheap what is naturally connected with the origination of human life.

I’m not the girl you’re looking for if you want a casual hook up, Hunter. That’s never been something I’m interested in.” “That’s not what I want from you,” he replied, his hand tightening around mine again. “What do you want? I’ve never really been able to figure that out.” I bit my lip while I waited for his response. “I want for us to sit back and let things flow naturally. No expectations, no rush, let’s see what happens on its own.

Just like I didn't dare tell Jack that I was falling in love with him when I was down in Texas, wanting to be a modern woman who's supposed to be able to handle the casual nature of these kinds of relationships. I'm never supposed to say, to Jack or anyone else, what makes you think I'm so rich that you can steal my heart and it won't mean a thing?

Everything is phenomenal; everything is incredible; never treat life casually.

I can’t quite shake this feeling that we live in a world gone wrong, that there are all these feelings you’re not supposed to have because there’s no reason to anymore. But still they’re there, stuck somewhere, a flaw that evolution hasn’t managed to eliminate yet. I want so badly to feel bad about getting pregnant. But I can’t, don’t dare to. Just like I didn’t dare tell Jack that I was falling in love with him, wanting to be a modern woman who’s supposed to be able to handle the casual nature of these kinds of relationships. I’m never supposed to say, to Jack or anyone else, ‘What makes you think I’m so rich that you can steal my heart and it won’t mean a thing?’ Sometimes I think that I was forced to withdraw into depression, because it was the only rightful protest I could throw in the face of a world that said it was all right for people to come and go as they please, that there were simply no real obligations left. Deceit and treachery in both romantic and political relationships is nothing new, but at one time, it was bad, callous, and cold to hurt somebody. Now it’s just the way things go, part of the growth process. Really nothing is surprising. After a while, meaning and implication detach themselves from everything. If one can be a father and assume no obligations, it follows that one can be a boyfriend and do nothing at all. Pretty soon you can add friend, acquaintance, co-worker, and just about anyone else to the long list of people who seem to be part of your life, though there is no code of conduct that they must adhere to. Pretty soon, it seems unreasonable to be bothered or outraged by much of anything because, well, what did you expect?

Lassiter skidded in from the billiards room, the fallen angel glowing from his black-and-blond hair and white eyes, all the way down to his shitkickers. Then again, maybe the illumination wasn’t his nature, but that gold he insisted on wearing. He looked like a living, breathing jewelry tree. “I’m here. Where’s my chauffeur hat?” “Here, use mine,” Butch said, outing a B Sox cap and throwing it over. “It’ll help that hair of yours.” The angel caught the thing on the fly and stared at the red S. “I’m sorry, I can’t.” “Do not tell me you’re a Yankees fan,” V drawled. “I’ll have to kill you, and frankly, tonight we need all the wingmen we’ve got.” Lassiter tossed the cap back. Whistled. Looked casual. “Are you serious?” Butch said. Like the guy had maybe volunteered for a lobotomy. Or a limb amputation. Or a pedicure. “No fucking way,” V echoed. “When and where did you become a friend of the enemy—” The angel held up his palms. “It’s not my fault you guys suck—” Tohr actually stepped in front of Lassiter, like he was worried that something a lot more than smack talk was going to start flying. And the sad thing was, he was right to be concerned. Apart from their shellans, V and Butch loved the Sox above almost everything else—including sanity.

Most of the time I am sunk in thought, but at some point on each walk there comes a moment when I look up and notice, with a kind of first-time astonishment, the amazing complex delicacy of the words, the casual ease with which elemental things come together to form a composition that is--whatever the season, wherever I put my besotted gaze--perfect.

Tessa fought down an impulse to snap. Colin had a habit of making sweeping judgements based on first impressions, on single actions. He never seemed to grasp the immense mutability of human nature, nor to appreciate that behind every nondescript face lay a wild and unique hinterland like his own.

Like most music that affects me deeply, I would never listen to it while others were around, just as I would not pass on a book that I especially loved to another. I am embarrassed to admit this, knowing that it reveals some essential lack or selfishness in my nature, and aware that it runs contrary to the instincts of most, whose passion for something leads them to want to share it, to ignite a similar passion in others, and that without the benefit of such enthusiasm I would still be ignorant of many of the books and much of the music I love most... But rather than an expansion, I've always felt a diminishment of my own pleasure when I've invited someone else to take part in it, a rupture in the intimacy I felt with the work, an invasion of privacy. It is worst when someone else picks up the copy of a book I've just been enthralled by and begins casually to thumb through the pages.

It was strange the way he loved her: a sidelong and almost casual love, as if loving her were simply a matter of course, too natural to mention. Like their first meeting on the steps of the gym, when he’d hardly so much as glanced at her. With David and every guy before David, what passed for love had always been eye to eye, nose to nose; she felt watched, observed, like the prize inhabitant of a zoo, and she wound up pacing, preening, watching back, to fit the part. Whereas Mike was always beside her.

Oh, I`m sure Tristin will do it" She said casually as she hung the dress back on the hanger. I stared at her in confusion. "Surely he knows how to put a condom." The visual made my insides squirm with panic. "I mean the whole thing! All of it!" I cried. "Oh" She looked at me with surprise and then her expression dissolved into understanding. "Honey, it will all come naturally." "How do I know what natural is though? How do I know what`s right? What if I do it all wrong?" She smiled. "The thing about men, Alexis, is they generally don`t find any of it wrong. In fact, usually the more wrong it is, the more they like it.

I have decided to live,” he said quietly. That, too, was obvious from the way he’d changed in the past year. I felt his gaze as he spoke, heavier than usual along my skin. He had been my friend, and now offered more. Was willing to try more. But I knew: he was not the sort of man who loved easily, or casually. If I wanted him, I would have all of him, and he wanted all of me. All or nothing; that was as fundamental to his nature as light itself. I tried to joke. “It took you a year to decide that?” “Ten, yes,” Shiny replied. “This last year was for you to decide.

When the finally pulled apart, Rishi's mouth tingling still, Dimple smiled shyly and looked down at their hands, entwined between them on the bench. "So," she said softly. "That was unexpected." He leaned over and kissed her forehead, like it was the most natural thing to do. Was this going to be their thing now, casual kissing? He hoped so. "Unexpected but awesome." Rishi paused. "Right?" She laughed and looked up at him. "Definitely." He grinned, his heart soaked in happy.

...I lived for those long casual walks down the beach and the sight of her small footprints in the glistening wet sand...

Naturally Shirley had known, as they slid stock words and phrases back and forth between them like beads on an abacus, that Howard must be as brimful of ecstasy as she was; but to express these feelings out loud, when the news of death was still fresh in the air, would have been tantamount to dancing naked and shrieking obscenities, and Howard and Shirley were clothed, always, in an invisible layer of decorum that they never laid aside.

A casual observer can testify only to the moment. And what one sees will always be colored by what one longs to see.

Y era tan natural cruzar la calle, subir los peldaños del puente, entrar en su delgada cintura y acercarme a la Maga que sonreía sin sorpresa, convencida como yo de que un encuentro casual era lo menos casual en nuestras vidas, y que la gente que se da citas precisas es la misma que necesita papel rayado para escribirse o que aprieta desde abajo el tubo de dentífrico.

The whole concatenation of wild and artificial things, the natural ecosystem as modified by people over the centuries, the build environment layered over layers, the eerie mix of sounds and smells and glimpses neither natural nor crafted- all of it is free for the taking, for the taking in. Take it, take it in, take in more every weekend, every day, and quickly it becomes the theater that intrigues, relaxes, fascinates, seduces, and above all expands any mind focused on it. Outside lies utterly ordinary space open to any casual explorer willing to find the extraordinary. Outside lies unprogrammed awareness that at times becomes directed serendipity. Outside lies magic.

He had thought then of the nature of justice as he had come to know it: of his father as a pagan god, and of his mother as the high priestess of the cult, who attempted to interpret and intercede, usually failing, yet still insisting, in the face of all the evidence, that there was an underlying magnanimity and reasonableness to her deity.

I left them to it, the pointing of fingers on maps, the tracing of mountain villages, the tracks and contours on maps of larger scale, and basked for the one evening allowed to me in the casual, happy atmosphere of the taverna where we dined. I enjoyed poking my finger in a pan and choosing my own piece of lamb. I liked the chatter and the laughter from neighbouring tables. The gay intensity of talk - none of which I could understand, naturally - reminded me of left-bank Paris. A man from one table would suddenly rise to his feet and stroll over to another, discussion would follow, argument at heat perhaps swiftly dissolving into laughter. This, I thought to myself, has been happening through the centuries under this same sky, in the warm air with a bite to it, the sap drink pungent as the sap running through the veins of these Greeks, witty and cynical as Aristophanes himself, in the shadow, unmoved, inviolate, of Athene's Parthenon. ("The Chamois")

You know,” he continues casually, “I like it better when women stick to their own tournaments. I find that there’s a natural order to things.

But Aomame could never smile easily, or casually, in front of people. When she forced it, she ended up with a tight sneer, which made others even more tense and uncomfortable. Tamaki was different: she had a natural, cheerful smile. People meeting her for the first time immediately felt friendly toward her. In the end, though, disappointment and despair drove Tamaki to take her own life, leaving Aomame – who couldn’t manage a decent smile – behind.

Remember my friend, uncontrolled alcohol, uncontrolled casual sex and mindless indoctrination are not signs of progress, they are signs of drowning into the abyss of mental and physical degradation.

There was nothing ugly in the small, unprepossessing figure of this emancipated woman, but the expression on her face made a bad impression on the viewer. One felt inclined to ask: "What's the matter? Are you hungry? Bored? Afraid? Why so tense?" Just like Sitnikov, she was always anxious. She spoke and moved in a rather casual, though awkward,manner: she obviously considered herself a good-natured, simple creature; at the same time, no matter what she did, it always seemed that she didn't want to be doing that. Everything she did appeared to be done on purpose, as children say, that is, neither simply nor naturally.

Moreover, vulgar and casual opinions are something more than nothing in nature; and he who will not suffer himself to proceed so far, falls, peradventure, into the vice of obstinacy, to avoid that of superstition.

My apologies, see, I forgot my manners. I get on the mic ’cause it’s my life. You show off for girls and cameras. You a pop star, not a rapper. A Vanilla Ice or a Hammer. Y’all hear this crap he dumping out? Somebody get him a Pamper. And a crown for me. The best have heard about me. You can only spell “brilliant” by first spelling Bri. You see, naturally, I do my shit with perfection. Better call a bodyguard ’cause you gon’ need some protection, And on this here election, the people crown a new leader. You didn’t see this coming, and your ghostwriters didn’t either. I came here to ether. I’m sorry to do this to you. This is no longer a battle, it’s your funeral, boo. I’m murdering you. On my corner they call me coroner, I’m warning ya. Tell the truth, this dude is borin’ ya. You confused like a foreigner. I’ll explain with ease: You’re just a casualty in the reality of the madness of Bri. No fallacies, I spit maladies, causin’ fatalities, And do it casually, damaging rappers without bandaging. Imagining managing my own label, my own salary. And actually, factually, there’s no MC that’s as bad as me. Milez? That’s cute. But it don’t make me cower. I move at light speed, you stuck at per hour. You spit like a lisp. I spit like a high power. Bri’s the future, and you Today like Matt Lauer. You coward. But you’re a G? It ain’t convincing to me. You talk about your clothes, about your shopping sprees. You talk about your Glock, about your i-c-e. But in this here ring, they all talking ’bout me, Bri!

First of all, I am delighted that you are a vegetarian at heart. I don’t like strict vegetarians all that much, because I too am almost a vegetarian, and see nothing particularly likable about it, just something natural, and those who are good vegetarians in their hearts, but, for reasons of health, from indifference, or simply because they underrate food as such, eat meat or whatever happens to be on the table, casually, with their left hand, so to speak, these are the ones I like.

There are signs of war. The radioactive rain wasn’t natural. I believe they were annihilated.” Mee-Hae utters annihilated so carefully as if someone might hear, as if it’s a cautiously chosen word and not spoken as a part of a casual description.

Our Saviour's meaning, when He said, He must be born again and become a little child that will enter in the Kingdom of Heaven is deeper far than is generally believed. It is only in a careless reliance upon Divine Providence, that we are to become little children, or in the feebleness and shortness of our anger and simplicity of our passions, but in the peace and purity of all our soul. Which purity also is a deeper thing than is commonly apprehended. For we must disrobe infant-like and clear; the powers of our soul free from the leaven of this world, and disentangled from men's conceits and customs. Grit in the eye or yellow jaundice will not let a man see those objects truly that are before it. And therefore it is requisite that we should be as very strangers to the thoughts, customs, and opinions of men in this world, as if we were but little children. So those things would appear to us only which do to children when they are first born. Ambitions, trades, luxuries, inordinate affections, casual and accidental riches invented since the fall, would be gone, and only those things appear, which did to Adam in Paradise, in the same light and in the same colours: God in His works, Glory in the light, Love in our parents, men, ourselves, and the face of Heaven: Every man naturally seeing those things, to the enjoyment of which he is naturally born.

Novels well up naturally from within you, not something you can casually, strategically change. You can’t do market research or something and then intentionally rework the content based on the results. If you did, a work born from such a shallow base won’t find many readers.

Industrial capitalism transformed nature’s raw materials into commodities, and surveillance capitalism lays its claims to the stuff of human nature for a new commodity invention. Now it is human nature that is scraped, torn, and taken for another century’s market project. It is obscene to suppose that this harm can be reduced to the obvious fact that users receive no fee for the raw material they supply. That critique is a feat of misdirection that would use a pricing mechanism to institutionalize and therefore legitimate the extraction of human behavior for manufacturing and sale. It ignores the key point that the essence of the exploitation here is the rendering of our lives as behavioral data for the sake of others’ improved control of us. The remarkable questions here concern the facts that our lives are rendered as behavioral data in the first place; that ignorance is a condition of this ubiquitous rendition; that decision rights vanish before one even knows that there is a decision to make; that there are consequences to this diminishment of rights that we can neither see nor foretell; that there is no exit, no voice, and no loyalty, only helplessness, resignation, and psychic numbing; and that encryption is the only positive action left to discuss when we sit around the dinner table and casually ponder how to hide from the forces that hide from us.

I plan on flirting shamelessly, so it's a good thing you'll be up here." "Flirt?" "Naturally, I have to distract him while he's playing, and what better way than with a casual flirtation?" "Distract him some other way!" "What other way?" "I don't know.You could...you could drop something on him." Red squinted thoughtfully. "Yes! Scald him with tea." "During a game? I want him to finish playing, not leap up and run from the room." "Then think of something else.

What do I want to be when I grow up? An attractive role would be that of the bunjin. He is the Japanese scholar who wrote and painted in the Chinese style, a literatus, something of a poetaster - a pose popular in the 18th century. I, however, would be a later version, someone out of the end of the Meiji, who would pen elegant prose and work up flower arrangements from dried grasses and then encourage spiders to make webs and render it all natural. For him, art is a moral force and he cannot imagine life without it. He is also the kind of casual artist who, after a day's work is done, descends into his pleasure park and dallies.

In the irresistible logic of guilt, one evil leads to another, one sin is developed out of another. There is nothing abrupt, nothing casual in the process. The road to sin is smooth, because an army of transgressions has passed over it. When such a development takes place, the community is filled with consternation. Men meet each other and say, "Have you heard what has happened? Mr. A. has turned out a defaulter. Mr. B. has been robbing his bank. How could he have done it?" Alas! he did it long ago, when he took the first step, when he diverged a very little way from the path of right. After that, every other step was easy, natural, and logical.

Prophets look at the world as finite, and people as constrained by their environment. Wizards see possibilities as inexhaustible, and humans as wily managers of the planet. One views growth and development as the lot and blessing of our species; others regard stability and preservation as our future and our goal. Wizards regard Earth as a toolbox, its contents freely available for use; Prophets think of the natural world as embodying an overarching order that should not casually be disturbed.

It is not biology alone but heroism too that drives women to find the will and grit and creativity to put one’s own impulses aside to serve the needs of a tiny creature around the clock—especially in an environment in which that heroic choice is only casually acknowledged, much less honored, cherished, or assisted. I believe the myth about the ease and naturalness of mothering—the ideal of the effortlessly ever-giving mother—is propped up, polished, and promoted as a way to keep women from thinking clearly and negotiating forcefully about what they need from their partners and from society at large in order to mother well, without having to sacrifice themselves in the process.

Des Grieux was like all Frenchmen, that is, cheerful and amiable when it was necessary and profitable, and insufferably dull when the necessity to be cheerful and amiable ceased. A Frenchman is rarely amiable by nature; he is always amiable as if on command, out of calculation. If, for instance, he sees the necessity of being fantastic, original, out of the ordinary, then his fantasy, being most stupid and unnatural, assembles itself out of a priori accepted and long-trivialized forms. The natural Frenchman consists of a most philistine, petty, ordinary positiveness--in short, the dullest being in the world. In my opinion, only novices, and Russian young ladies in particular, are attracted to Frenchmen. Any decent being will at once notice and refuse to put up with this conventionalism of the pre-established forms of salon amiability, casualness, and gaiety.

So what did you want to talk to Wesley about?" he asked me. "Kelly likes him," I said. "So I figured while we were discussing Lady Macbeth's insanity and Duncan's murder, I could, you know, casually find out if he likes her too." Colton didn't blink. "He likes her." "He does? How do you know?" He shrugged like it was a silly question. "We talk sometimes. He told me on the drive over he hoped she would be here." "Then why hasn't he ever asked her out?" "He's shy. And we're in the middle of wrestling season, midterms, and Christmas." Colton picked up the liter of soda. "Have a little patience." I reached for the bowl of popcorn, but didn't start out of the kitchen yet. "Well can I hurry him along? Is there any chance he'll ask her out before this weekend?" Colton shook his head at me, then walked toward the living room. "You're not quite grasping the nature of patience, Charlotte.

It was strange the way he loved her: a sidelong and almost casual love, as if loving her were simply a matter of course, too natural to mention.

I do it for the girls." "What girls?" He smirked. "They think it's sexy." "It's not." "No?" "I assure you." "Not sexy?" "You look khila, like a half-wit." "That hurts," he said. "What girls anyway?" "You're jealous." "I'm indifferently curious." "You can't be both." He took another drag and squinted through the smoke. "I'll bet they're talking about us now." In Laila's head, Mammy's voice rang out. Like a mynah bird in your hands. Slacken your grip and away it flies. Guilt bore its teeth into her. Then Laila shut off Mammy's voice. Instead, she savored the way Tariq had said us. How thrilling, how conspiratorial, it sounded coming from him. And how reassuring to hear him say it like that - casually, naturally. Us. It acknowledged their connection, crystallized it. "And what are they saying?" "That we're canoeing down the River of Sin," he said. "Eating a slice of Impiety Cake." "Riding the Rickshaw of Wickedness?" Laila chimed in. "Making Sacrilege Qurma." They both laughed. Then Tariq remarked that her hair was getting longer. "It's nice," he said. Laila hoped she wasn't blushing. "You changed the subject." "From what?" "The empty-headed girls who think you're sexy." "You know." "Know what?" "That I only have eyes for you." Laila swooned inside. She tried to read his face but was met by a look that was indecipherable: the cheerful, cretinous grin at odds with the narrow, half-desperate look in his eyes. A clever look, calculated to fall precisely at the midpoint between mockery and sincerity.

Piercings in his ears, nose and lip revealed his edgy nature. He was casual in faded blue jeans and a black t-shirt that hugged his well-muscled chest in all of the right places. His eyes were a deep, drowning blue. His hair was slightly spiky and bedroom messy with just a hint of the early Elvis style. To say that I found him attractive would be putting it lightly. He was absolutely gorgeous.

And in these four things, opinion of ghosts, ignorance of second causes, devotion towards what men fear, and taking of things casual for prognostics, consisteth the natural seed of religion; which by reason of the different fancies, judgments, and passions of several men, hath grown up into ceremonies so different, that those which are used by one man, are for the most part ridiculous to another.

When an animal dies, another of the same species may cling to the body, eat the body, or look bored. Bees expel dead bodies from the hive or, if that is impossible, embalm them in honey. Elephants "say" a ritualistic good-bye, and touch their dead before slowly walking away. Corvids often accept the death of a companion without much fuss, but they at times have “funerals,” where scores of birds lament over the corpse of a deceased crow. But it is a bit odd that people should investigate whether animals “comprehend death,” as if human beings understood what it means to die. Is death a prelude to reincarnation? A portal to Heaven or Hell? Complete extinction? Union with all life? Or something else? All of these views can at times be comforting, yet people usually fear death, quite regardless of what they claim to believe. In the natural world, killing seems a casual affair. Human beings, of course, kill on a massive scale, but most of us can only kill, if at all, by softening the impact of the deed through rituals such as drink or prayer. The strike of a spider, a heron, or a cat is swift and, seemingly, without inhibition or remorse. They pounce with a confidence that could indicate ignorance, indifference, or else profound knowledge. Could this be, perhaps, because animals cannot conceive of killing, since they are not aware of death? Could it be because they understand death well, far better than do human beings? If animals envision the world not in terms of abstract concepts but sensuous images, the soul might appear as a unique scent, a rhythmic motion, or a tone of voice. Death would be the absence of these, though without that absolute finality that we find so severe. Perhaps the heron that snaps a fish thinks his meal lives on, as he one day will, in the form of currents in the pond.

Treasure Your Mind, Cherish Your Reason, Hold to Your Purpose Don’t surrender your mind. If someone were to casually give your body away to any old passerby, you would naturally be furious. Why then do you feel no shame in giving your precious mind over to any person who might wish to influence you? Think twice before you give up your own mind to someone who may revile you, leaving you confused and upset.

1058 Bloom—is Result—to meet a Flower And casually glance Would scarcely cause one to suspect The minor Circumstance Assisting in the Bright Affair So intricately done Then offered as a Butterfly To the Meridian— To pack the Bud—oppose the Worm— Obtain its right of Dew— Adjust the Heat—elude the Wind— Escape the prowling Bee Great Nature not to disappoint Awaiting Her that Day— To be a Flower, is profound Responsibility—

I know that he’s watching me with attentive interest while wielding his flogger with casual, yet expert skill. He moves closer. Heat, sexual tension and pent up fury radiate from his body. My Master’s darker nature is fucking scary.

These were the rains that drove people close to the walls, under the balconies, or sent them dashing madly through the squares, and drenched the fluttering ribbons and bright trappings of the horses so that their flanks were streaked with delicate watercolors. The storms washed the streets so that little streams of brown water went roaring along the gutters toward the sea, and thundered on the roofs of the cafés where people were crowded together laughing in the steam and half darkness. I loved those rains; they were of the sort that is welcomed by everyone, preceded by hot, oppressive hours of stillness; they came the way storms come in the islands but did not last as long, and often the sun came out when they had passed. I was happy whenever the rain caught me walking about in the streets, for then I would rush into the nearest café, along with all the others who were escaping from the weather, all of us crushing laughing through the doors. The rain allowed me to go anywhere, to form quick, casual friendships, forced to share one of the overcrowded tables, among the beaming waiters who pushed good-naturedly through the throngs carrying cups of steaming apple cider.

Toxicity is often released through the tear ducts as part of the body’s natural genius at flushing itself out. Casual use of antidepressants is unwise for just this reason—feeling the full extent of your sadness is sometimes the only way to heal it. In the absence of the feeling, you miss out on the healing. The body does not make distinctions among physical, emotional, psychological, and spiritual stresses. It is equipped with the natural intelligence to address them all.

When they finally pulled apart, Rishi’s mouth tingling still, Dimple smiled shyly and looked down at their hands, entwined between them on the bench. “So,” she said softly. “That was unexpected.” He leaned over and kissed her forehead, like it was the most natural thing to do. Was this going to be their thing now, casual kissing? He hoped so. “Unexpected but awesome.” Rishi paused. “Right?” She laughed and looked up at him. “Definitely.” He grinned, his heart soaked in happy.

Sometimes I sensed within myself–somestimes I felt it strongly– a will, a pull towards frivolity. I wanted to separate myself from the common fate of girls who are called Carmel, and identify myself with girls with casual names, names which their parents didn't think about too hard. I wanted to elect pleasure, not duty, and to be happy, and to have an expectation of happiness. I think now that this is the great division between people. There are people who find life hard and those who find it easy. There are those who have a natural, in-built, expectation of happiness, and there are those who feel that happiness is not to be expected: that it is not, in fact, one of the rights of man. Nor, God knows, one of the rights of women.

I was brought up to look upon falling in love as something natural...something that was pleasant and natural and amusing. I've been in love before, casually, the way young Frenchmen are...but in earnest, too, because a Frenchman can't help surrounding a thing like that with sentiment and romance. He can't help it. If it were just...just something shameful and nasty, he couldn't endure it. They don't have affairs in cold blood the way I've heard men talk about such things since I've come here. It makes a difference, Mrs. Pentland, if you look at things in the light they do. I've learned now, and it is a thing which needs learning, the most important thing in all life. The French are right about it. They make a fine, wonderful thing of love.

Many words made no sense to me; it was a particular kind of language, highly stylized, while at the same time much of the dialogue between officers seemed informal, even casual. What was at once evident was Captain Janeway’s love of science, her unusual friendship with the Vulcan Tuvok, her need for adventure, and her mettle. In the pilot script, her name was Elizabeth Janeway, and although I knew I had my work cut out for me, I felt an instant and natural affinity with this woman. I liked her style.

The female vampire exemplifies fears of the non-heterosexual reproduction of women—the literal rejection of mankind. As the criminologist Cesare Lombroso claimed in an 1896 account of prostitution, ‘Woman being naturally and organically monogamous and frigid, love is for her a voluntary slavery’. Such fears were actualized in the ‘New Woman’ of the mid-1890s: women who smoked, dressed casually, rode bicycles, educated themselves, and pursued careers, seemingly oblivious of spousal and maternal responsibilities.

Sometimes a cloudless swatch of sky would blow past the moon, and Pella could see the outline of Mike's face in a slightly sharper relief. It was strange the way he loved her: a sidelong and almost casual love, as if loving her were simply a matter of course, too natural to mention. Like their first meeting on the steps of the gym, when he'd hardly so much as glanced at her. With David and every guy before David, what passed for love had always been eye to eye, nose to nose; she felt watched, observed, like the prize at the zoo, and she wound up pacing, preening, watching back, to fit the part. Whereas Mike was always beside her. She would stand at the kitchen window and look out at the quad, at the Melville statue and beyond that the beach and the rolling lake, and realize that Make, for however long, had been standing beside her, staring at the same thing.

Throughout His ministry Jesus gave commandments. And He taught, “If ye love me, keep my commandments” (John 14:15; see also verses 21, 23). He affirmed that keeping His commandments would require His followers to leave what He called “that which is highly esteemed among men” (Luke 16:15) and “the tradition of men” (Mark 7:8; see also verse 13). He also warned, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). As the Apostle Peter later declared, the followers of Jesus were to be “a peculiar people” (1 Peter 2:9). Latter-day Saints understand that we should not be “of the world” or bound to “the tradition of men,” but like other followers of Christ, we sometimes find it difficult to separate ourselves from the world and its traditions. Some model themselves after worldly ways because, as Jesus said of some whom He taught, “they loved the praise of men more than the praise of God” (John 12:43). These failures to follow Christ are too numerous and too sensitive to list here. They range all the way from worldly practices like political correctness and extremes in dress and grooming to deviations from basic values like the eternal nature and function of the family. Jesus’s teachings were not meant to be theoretical. . . . Following Christ is not a casual or occasional practice but a continuous commitment and way of life that applies at all times and in all places.

For one who sets himself to look at all earnestly, at all in purpose toward truth, into the living eyes of a human life: what is it he there beholds that so freezes and abashes his ambitious heart? What is it, profound behind the outward windows of each one of you, beneath touch even of your own suspecting, drawn tightly back at bay against the backward wall and blackness of its prison cave, so that the eyes alone shine of their own angry glory, but the eyes of a trapped wild animal, or of a furious angel nailed to the ground by his wings, or however else one may faintly designate the human 'soul,' that which is angry, that which is wild, that which is untamable, that which is healthful and holy, that which is competent of all advantaging within hope of human dream, that which most marvelous and most precious to our knowledge and most extremely advanced upon futurity of all flowerings within the scope of creation is of all these the least destructible, the least corruptible, the most defenseless, the most easily and multitudinously wounded, frustrated, prisoned, and nailed into a cheating of itself: so situated in the universe that those three hours upon the cross are but a noble and too trivial an emblem how in each individual among most of the two billion now alive and in each successive instant of the existence of each existence not only human being but in him the tallest and most sanguine hope of godhead is in a billionate choiring and drone of pain of generations upon generations unceasingly crucified and is bringing forth crucifixions into their necessities and is each in the most casual of his life so measurelessly discredited, harmed, insulted, poisoned, cheated, as not all the wrath, compassion, intelligence, power of rectification in all the reach of the future shall in the least expiate or make one ounce more light: how, looking thus into your eyes and seeing thus, how each of you is a creature which has never in all time existed before and which shall never in all time exist again and which is not quite like any other and which has the grand stature and natural warmth of every other and whose existence is all measured upon a still mad and incurable time; how am I to speak of you as 'tenant' 'farmers,' as 'representatives' of your 'class,' as social integers in a criminal economy, or as individuals, fathers, wives, sons, daughters, and as my friends and as I 'know' you?

Jesus Christ is not a cosmic errand boy. I mean no disrespect or irreverence in so saying, but I do intend to convey the idea that while he loves us deeply and dearly, Christ the Lord is not perched on the edge of heaven, anxiously anticipating our next wish. When we speak of God being good to us, we generally mean that he is kind to us. In the words of the inimitable C. S. Lewis, "What would really satisfy us would be a god who said of anything we happened to like doing, 'What does it matter so long as they are contented?' We want, in fact, not so much a father in heaven as a grandfather in heaven--a senile benevolence who as they say, 'liked to see young people enjoying themselves,' and whose plan for the universe was simply that it might be truly said at the end of each day, 'a good time was had by all.'" You know and I know that our Lord is much, much more than that. One writer observed: "When we so emphasize Christ's benefits that he becomes nothing more than what his significance is 'for me' we are in danger. . . . Evangelism that says 'come on, it's good for you'; discipleship that concentrates on the benefits package; sermons that 'use' Jesus as the means to a better life or marriage or job or attitude--these all turn Jesus into an expression of that nice god who always meets my spiritual needs. And this is why I am increasingly hesitant to speak of Jesus as my personal Lord and Savior. As Ken Woodward put it in a 1994 essay, 'Now I think we all need to be converted--over and over again, but having a personal Savior has always struck me as, well, elitist, like having a personal tailor. I'm satisfied to have the same Lord and Savior as everyone else.' Jesus is not a personal Savior who only seeks to meet my needs. He is the risen, crucified Lord of all creation who seeks to guide me back into the truth." . . . His infinity does not preclude either his immediacy or his intimacy. One man stated that "I want neither a terrorist spirituality that keeps me in a perpetual state of fright about being in right relationship with my heavenly Father nor a sappy spirituality that portrays God as such a benign teddy bear that there is no aberrant behavior or desire of mine that he will not condone." . . . Christ is not "my buddy." There is a natural tendency, and it is a dangerous one, to seek to bring Jesus down to our level in an effort to draw closer to him. This is a problem among people both in and outside the LDS faith. Of course we should seek with all our hearts to draw near to him. Of course we should strive to set aside all barriers that would prevent us from closer fellowship with him. And of course we should pray and labor and serve in an effort to close the gap between what we are and what we should be. But drawing close to the Lord is serious business; we nudge our way into intimacy at the peril of our souls. . . . Another gospel irony is that the way to get close to the Lord is not by attempting in any way to shrink the distance between us, to emphasize more of his humanity than his divinity, or to speak to him or of him in casual, colloquial language. . . . Those who have come to know the Lord best--the prophets or covenant spokesmen--are also those who speak of him in reverent tones, who, like Isaiah, find themselves crying out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). Coming into the presence of the Almighty is no light thing; we feel to respond soberly to God's command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). Elder Bruce R. McConkie explained, "Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead.

This segregation is confirmed by the common stereotypes of these two disciplines and their representatives. While scientists are perceived as absentminded, casually dressed individuals who live in a refined world of abstract theory with little practical reality, lawyers are usually perceived as formally dressed people who are practically oriented, concentrating mainly on trivialities (such as negotiating their retaining fee) and engaging professionally in all sorts of nitty-gritty social intercourse—the kind of things that normal people, although worried by them, would rather not have to deal with themselves.

Living in a dense environment means a less stressful and time-consuming commute to work without the aid of a car. It's about a greater sense of community and partnership that naturally develops when you walk through a place and casually collide with neighbors. It's about feeling a sense of attachment to stores and bars and restaurants and their owners and employees. Frequently I will stop in to say a hello at a restaurant or store even if I'm not shopping or eating. It's about using a compact life to reduce environmental impact. For me, it boils down to this: a place you walk through is a place you know and love.

Do not, cherie, ever think you cannot measure up to my expectations." "You might get tired teaching me things." His hand spanned the slim column of her throat so that her pulse was beating into the center of his palm. "Never. It will never happen. And I have much to learn from you.There has been no laughter in my life.You have brought that to me.There are many things you have brought to my life-feelings and emotions I could never experience without you." He bent to brush her mouth with his. "Can you not feel that I speak the truth?" Savannah closed her eyes as his mouth took possession of hers, as his mind merged firmly with hers. There was such an intimacy in sharing his thoughts and feelings. Gregori was intense in his hunger and need. There were no doubts in him, no hesitation. He knew they would always be together; he would accept nothing else.If something ever changed that,he would choose to follow her into the dawn. Gregori released her slowly, almost reluctantly. She stood very still, looking up at him, her blue eyes studying his face. "We can do this Savannah," he encouraged her softly. "Do not get frightened and try to run from your fate. Stay with me and fight." A small smile touched her mouth. "Fate. Interesting word to use. You make it sound like I've been sentenced to prison." She took a deep breath and made herself relax. "You're bad, but not quite that bad," she teased him. His white teeth gleamed, his predator's smile. "I am very bad, ma petite. Do not forget that if you wish to be safe." She shrugged casually, but her heart leapt in response. "Safety is not a concept I strictly adhere to," she ansered, her chin up. "That is a double-edged sword for me." Savannah burst out laughing, her natural sense of humor bubbling up. "You bet it is. I don't intend to make things easy for you. You've had your way for far too long.

Always remember this: whenever you have thought long and hard about a new idea or plan of action, working out lots of details and preparing for all sorts of contingencies, and you first tell someone else about it, they are hearing it for the first time. It will be nearly impossible for any newly informed person to be as enthusiastic or as confident as you are. And it’s natural for your own confidence level, like water running downhill, to settle at the lowest point nearby. That’s why it is so important to be very careful about how you share your plans with others, and limit your exposure to the negative thinking and negative comments casual disbelievers can produce.

It was turning out to be an anxious Christmas season. Too many were the early mornings spent sitting at the table, insomniac in the gray dawn, thinking to myself, Eggs would be good. Not for eating but for the viscous wrath of my ovobarrage. It seemed only a matter of time before I was lobbing my edible artillery out the window at the army of malefactors who daily made my life such a buzzing carnival of annoyance. I could almost feel the satisfying, sloshy heft of my weapons as I imagined them leaving my hands and raining down upon my targets: the pair of schnauzers two doors down, with their loathsome, skittish dispositions, barking and yelping all day long; their owner, with her white hair styled like Marlene Dietrich's in Blond Venus, who allows them to pee freely on the garbage that some poor sanitation worker then has to pick up; the leather-clad schmuck immediately next door, a cigar-smoking casual life-ruiner with his mufflerless motorcycle. All would taste my All Natural, Vegetarian Feed, Grade A Extra Large brand of justice!

It looks as though your shop is doing well,” Luka said, gazing around. “Could you help me find a gift for a lady friend of mine?” My heart plunged to my green satin slippers, and I had to stare down at Azarte for a minute, petting him hard. Naturally Luka had a “lady friend.” She was probably nobly born: the daughter of a count or a duke. I imagined her having thick dark hair and clear skin, and was bitterly jealous. “Of c-course,” I stammered after a time. “What would she like? A gown? A sash?” If she came in for a fitting, I decided to “accidentally” poke her with every pin. “Hmm, well, she is wearing a lovely gown today,” he said. “Although no sash.” So. He’d already seen her today, and it was not yet noon. I rubbed Azarte’s ears furiously. “What color is her gown?” “It’s sort of green, with more green, and the design looks like stained glass windows,” he said. “It’s very beautiful, like her.” I stopped petting the dog and looked up at him, not sure what I was hearing. “Oh?” My heart thumped painfully. “Yes, so perhaps she doesn’t need a sash after all. No sense gilding the lily.” He gave a melancholy sigh. “But I really would love to give her a very special gift. I was hoping if I did, she might give me a kiss in return, instead of the brotherly hugs I always get instead.” I raised my eyebrows, trying for casual interest even though I could feel my pulse beating in the blood rushing to my cheeks. “I know!” Luka snapped his fingers. “Forget a sash. I’ll give her this!” And with a flourish, he pulled a roll of parchment from his belt pouch. More confused than ever, I unrolled the paper and read. It was a letter from a priest in the Southern Counties, addressed to King Caxel. In it the priest begged for a grant of money. They had recently built a large chapel, the finest that had ever been dedicated to the Triune Gods in that region, and it had only been completed the year before. “But we do need another grant from the crown,” the priest wrote. “For a most heinous act of vandalism has taken place. Our rose-glass window, which illuminates the Triple Altar in glorious colors pleasing to the gods, has been stolen. It was removed from its frame the night before last, and not a pane of it can be found.” “Shardas?” I looked up at Luka with my eyes brimming. “Shardas!” “I have a pair of horses waiting outside,” Luka said. “We can be at Feniul’s cave by nightfall.” I threw my arms around him again, and this time I gave him the kiss he’d been waiting for.

In a long letter that Shidlovsky wrote to Mikhail in February 1839, he writes equally freely and casually about his urge to go off on a drinking spree with Mikhail, and his flirtations with the wives of friends who aspire to be immortalized in his verse. Shidlovsky, evidently, was one of those "broad" Russian natures, oscillating between the most contradictory moral impulses, that Dostoevsky later so often portrayed. No doubt his complete freedom from any kind of stuffiness constituted one source of the magnetism he exercised on his younger friends. But Shidlovsky's ebullience did not prevent him from plunging into one severe spiritual crisis after another brought on by his torn and divided personality.

Friends care for each other. Aristotle suggested that someone would wish the best for his or her friend, not because it might be of personal benefit, but because it enriched the friend. For Aristotle, friendship is about bringing out what is best in people. The best friends share a common vision of what is good and important, and help each other achieve goodness. Friends “enlarge and extend each other’s moral experience” by providing “a mirror in which the other may see himself.”[27] This kind of friendship rests on shared assumptions about the nature of goodness, and what might be involved in living the good life. It is not a casual matter, but something deep, enabling each other to become—and remain—good people.

. Nature's so terribly good. Don't you think so, Mr. Stanhope?" Stanhope was standing by, silent, while Mrs. Parry communed with her soul and with one or two of her neighbours on the possibilities of dressing the Chorus. He turned his head and answered, "That Nature is terribly good? Yes, Miss Fox. You do mean 'terribly'?" "Why, certainly," Miss Fox said. "Terribly--dreadfully--very." "Yes," Stanhope said again. "Very. Only--you must forgive me; it comes from doing so much writing, but when I say 'terribly' I think I mean 'full of terror'. A dreadful goodness." "I don't see how goodness can be dreadful," Miss Fox said, with a shade of resentment in her voice. "If things are good they're not terrifying, are they?" "It was you who said 'terribly'," Stanhope reminded her with a smile, "I only agreed." "And if things are terrifying," Pauline put in, her eyes half closed and her head turned away as if she asked a casual question rather of the world than of him, "can they be good?" He looked down on her. "Yes, surely," he said, with more energy. "Are our tremors to measure the Omnipotence?

Is anyone else coming?” I asked him when he didn’t say anything after setting his glass back down on the table. I’d overheard a couple of the guys talking about Rip’s half-hearted invitation when I had taken a bathroom break, but I hadn’t heard more than that. His gaze hadn’t left mine from the moment he had spotted me, and it didn’t go anywhere as he shrugged and said, “Doubt it.” I must have made a face because he added, casually, “I’m not exactly anybody’s favorite, Luna.” The smile fell right off my mouth, and I couldn’t help but frown at him. At the harshness of his words. At the… fact-like nature of them. That wasn’t very nice for him to assume. That wasn’t very nice to assume at all, and it bothered me… even if it was true that Mr. Cooper was my favorite person at the shop. And I was his. And Miguel’s— Crap. “I’m sure—“ I started before getting cut off. “I’m not,” he told me, tapping his short fingernails against the glass. Rip tipped his chin up a millimeter, giving me a slightly better view of the shading tucked up against his jawline. He swallowed, everything about his body language saying that he was telling me these words in this way because it wasn’t a big deal to him. He didn’t care. Why should he? His body said. His next words confirmed it. “I’m not around to be anybody’s friend.” All righty then. I wanted to tell him something that would make it seem that it wasn’t like anyone hated him or disliked him. Most of the guys were just… wary. Even I was wary, and he didn’t scare or intimidate me… unless I screwed up. But I didn’t know what to say to that comment. I hated liars as much as I hated aggressive drunk people and cooked carrots. So I did the only thing I could think of: I smiled at him and shrugged. He didn’t look even a little put out or hurt by what he’d been saying. Who was I to make it a big deal if he claimed he didn’t care? “Did you like your cake?

If [Hurricane] Katrina pulled back the curtain on the reality of racism in America, the BP [Deepwater Horizon] disaster pulls back the curtain on something far more hidden: how little control even the most ingenious among us have over the awesome, intricately interconnected natural forces with which we so casually meddle. BP has spent weeks failing to plug the hole in the earth that it made. Our political leaders cannot order fish species to survive, or bottlenose dolphins not to die in droves. No amount of compensation money can replace a culture that has lots its roots. And while politicians and corporate leaders have yet to come to terms with these humbling truths, the people whose air, water, and livelihoods have been contaminated are losing their illusions fast.

El bien no está en la naturaleza, tampoco en los sermones de los maestros religiosos ni de los profetas, no está en las doctrinas de los grandes sociólogos y líderes populares, no está en la ética de los filósofos. Son las personas corrientes las que llevan en sus corazones el amor por todo cuanto vive; aman y cuidan de la vida de modo natural y espontáneo. Al final del día prefieren el calor del hogar a encender hogueras en las plazas. Así, además de ese bien grande y amenazador, existe también la bondad cotidiana de los hombres. Es la bondad de una viejecita que lleva un mendrugo de pan a un prisionero, la bondad del soldado que da de beber de su cantimplora al enemigo herido, la bondad de los jóvenes que se apiadan de los ancianos, la bondad del campesino que oculta en el pajar a un viejo judío. Es la bondad del guardia de una prisión que, poniendo en peligro su propia libertad, entrega las cartas de prisioneros y reclusos, con cuyas ideas no congenia, a sus madres y mujeres. Es la bondad particular de un individuo hacia, otro, es una bondad sin testigos, pequeña, sin ideología. Podríamos denominarla bondad sin sentido. La bondad de los nombres al margen del bien religioso y social. Pero si nos detenemos a pensarlo, nos damos cuenta de que esa bondad sin sentido, particular, casual, es eterna. Se extiende a todo lo vivo, incluso a un ratón O a una rama quebrada que el transeúnte, parándose un instante, endereza para que cicatrice y se cure rápido. En estos tiempos terribles en que la locura reina en nombre de la gloria de los Estados, las naciones y el bien universa I, en esta época en que los hombres ya no parecen hombres y sólo se agitan como las ramas en los árboles, como piedras que arrastran a otras piedras en una avalancha que llena los barrancos y las fosas, en esta época de horror y demencia, la bondad sin sentido, compasiva, esparcida en la vida como una partícula de radio, no ha desaparecido. Vida y Destino (Galaxia Gutenberg)

I found the world of the Little House books to be so much less confusing, not just because it was "simpler," as plenty of people love to insist, but because it reconciled all the little contradictions of my modern girlhood. On the Banks of Plum Creek clicked with me especially, with its perfect combination of pinafores and recklessness. (I will direct your attention to the illustration on page 31 of my Plum Creek paperback, where you will note how fabulous Laura looks as she pokes the badger with a stick; her style is casual yet feminine, perfect for precarious nature adventures!) At an age when I found myself wanting both a Webelos uniform and a head of beautiful Superstar Barbie hair, On the Banks of Plum Creek was a reassuring book. Being a girl sometimes made more sense in Laura World than it did in real life.

Any animal can fuck. But only humans can experience sexual passion, something wholly different from the biological urge to mate. And sexual passion’s endured for millennia as a vital psychic force in human life — not despite impediments but because of them. Plain old coitus becomes erotically charged and spiritually potent at just those points where impediments, conflicts, taboos, and consequences lend it a double-edged character — meaningful sex is both an overcoming and a succumbing, a transcendence and a transgression, triumphant and terrible and ecstatic and sad. Turtles and gnats can mate, but only the human will can defy, transgress, overcome, love: choose. History-wise, both nature and culture have been ingenious at erecting impediments that give the choice of passion its price and value: religious proscriptions; penalties for adultery and divorce; chivalric chastity and courtly decorum; the stigma of illegitimate birth; chaperonage; madonna/whore complexes; syphilis; back-alley abortions; a set of “moral” codes that put sensuality on a taboo-level with defecation and apostasy… from the Victorians’ dread of the body to early TV’s one-foot-on-the-floor-at-all-times rule; from the automatic ruin of “fallen” women to back-seat tussles in which girlfriends struggled to deny boyfriends what they begged for in order to preserve their respect. Granted, from 1996’s perspective, most of the old sexual dragons look stupid and cruel. But we need to realize that they had something big in their favor: as long as the dragons reigned, sex wasn’t casual, not ever. Historically, human sexuality has been a deadly serious business — and the fiercer its dragons, the seriouser sex got; and the higher the price of choice, the higher the erotic voltage surrounding what people chose." -from "Back in New Fire

Though one of the greatest love stories in world literature, Anna Karenin is of course not just a novel of adventure. Being deeply concerned with moral matters, Tolstoy was eternally preoccupied with issues of importance to all mankind at all times. Now, there is a moral issue in Anna Karenin, though not the one that a casual reader might read into it. This moral is certainly not that having committed adultery, Anna had to pay for it (which in a certain vague sense can be said to be the moral at the bottom of the barrel in Madame Bovary). Certainly not this, and for obvious reasons: had Anna remained with Karenin and skillfully concealed from the world her affair, she would not have paid for it first with her happiness and then with her life. Anna was not punished for her sin (she might have got away with that) nor for violating the conventions of a society, very temporal as all conventions are and having nothing to do with the eternal demands of morality. What was then the moral "message" Tolstoy has conveyed in his novel? We can understand it better if we look at the rest of the book and draw a comparison between the Lyovin-Kitty story and the Vronski-Anna story. Lyovin's marriage is based on a metaphysical, not only physical, concept of love, on willingness for self-sacrifice, on mutual respect. The Anna-Vronski alliance was founded only in carnal love and therein lay its doom. It might seem, at first blush, that Anna was punished by society for falling in love with a man who was not her husband. Now such a "moral" would be of course completely "immoral," and completely inartistic, incidentally, since other ladies of fashion, in that same society, were having as many love-affairs as they liked but having them in secrecy, under a dark veil. (Remember Emma's blue veil on her ride with Rodolphe and her dark veil in her rendezvous at Rouen with Léon.) But frank unfortunate Anna does not wear this veil of deceit. The decrees of society are temporary ones ; what Tolstoy is interested in are the eternal demands of morality. And now comes the real moral point that he makes: Love cannot be exclusively carnal because then it is egotistic, and being egotistic it destroys instead of creating. It is thus sinful. And in order to make his point as artistically clear as possible, Tolstoy in a flow of extraordinary imagery depicts and places side by side, in vivid contrast, two loves: the carnal love of the Vronski-Anna couple (struggling amid their richly sensual but fateful and spiritually sterile emotions) and on the other hand the authentic, Christian love, as Tolstoy termed it, of the Lyovin-Kitty couple with the riches of sensual nature still there but balanced and harmonious in the pure atmosphere of responsibility, tenderness, truth, and family joys.

The central fact of biblical history, the birth of the Messiah, more than any other, presupposes the design of Providence in the selecting and uniting of successive producers, and the real, paramount interest of the biblical narratives is concentrated on the various and wondrous fates, by which are arranged the births and combinations of the 'fathers of God.' But in all this complicated system of means, having determined in the order of historical phenomena the birth of the Messiah, there was no room for love in the proper meaning of the word. Love is, of course, encountered in the Bible, but only as an independent fact and not as an instrument in the process of the genealogy of Christ. The sacred book does not say that Abram took Sarai to wife by force of an ardent love, and in any case Providence must have waited until this love had grown completely cool for the centenarian progenitors to produce a child of faith, not of love. Isaac married Rebekah not for love but in accordance with an earlier formed resolution and the design of his father. Jacob loved Rachel, but this love turned out to be unnecessary for the origin of the Messiah. He was indeed to be born of a son of Jacob - Judah - but the latter was the offspring, not of Rachel but of the unloved wife, Leah. For the production in the given generation of the ancestor of the Messiah, what was necessary was the union of Jacob precisely with Leah; but to attain this union Providence did not awaken in Jacob any powerful passion of love for the future mother of the 'father of God' - Judah. Not infringing the liberty of Jacob's heartfelt feeling, the higher power permitted him to love Rachel, but for his necessary union with Leah it made use of means of quite a different kind: the mercenary cunning of a third person - devoted to his own domestic and economic interests - Laban. Judah himself, for the production of the remote ancestors of the Messiah, besides his legitimate posterity, had in his old age to marry his daughter-in-law Tamar. Seeing that such a union was not at all in the natural order of things, and indeed could not take place under ordinary conditions, that end was attained by means of an extremely strange occurrence very seductive to superficial readers of the Bible. Nor in such an occurrence could there be any talk of love. It was not love which combined the priestly harlot Rahab with the Hebrew stranger; she yielded herself to him at first in the course of her profession, and afterwards the casual bond was strengthened by her faith in the power of the new God and in the desire for his patronage for herself and her family. It was not love which united David's great-grandfather, the aged Boaz, with the youthful Moabitess Ruth, and Solomon was begotten not from genuine, profound love, but only from the casual, sinful caprice of a sovereign who was growing old.

Galen slides into his desk, unsettled by the way the sturdy blond boy talking to Emma casually rests his arm on the back of her seat. "Good morning," Galen says, leaning over to wrap his arms around her, nearly pulling her from the chair. He even rests his cheek against hers for good measure. "Good morning...er, Mark, isn't it?" he says, careful to keep his voice pleasant. Still, he glances meaningfully at the masculine arm still lining the back of Emma's seat, almost touching her. To his credit-and safety-Mark eases the offending limb back to his own desk, offering Emma a lazy smile full of strikingly white teeth. "You and Forza, huh? Did you clear that with his groupies?" She laughs and gently pries Galen's arms off her. Out of the corner of his eye, he sees the eruption of pink spreading like spilled paint over her face. She's not used to dating him yet. Until about ten minutes ago, he wasn't used to it either. Now though, with the way Mark eyes her like a tasty shellfish, playing the role of Emma's boyfriend feels all too natural. The bell rings, saving Emma from a reply and saving Mark thousands of dollars in hospital bills. Emma shoots Galen a withering look, which he deflects with that he hopes is an enchanting grin. He measures his success by the way her blush deepens but stops short when he notices the dark circles under her eyes. She didn't sleep last night. Not that he thought she would. She'd been quiet on the flight home from Destin two nights ago. He didn't pressure her to talk about it with him, mostly because he didn't know what to say once the conversation got started. So many times, he's started to assure her that he doesn't see her as an abomination, but it seems wrong to say it out loud. Like he's willfully disagreeing with the law. But how could those delicious-looking lips and those huge violet eyes be considered an abomination? What's even crazier is that not only does he not consider her an abomination, the fact that she could be a Half-Breed ignited a hope in him he's got no right to feel: Grom would never mate with a half human. At least, Galen doesn't think he would. He glances at Emma, whose silky eyelids don't even flutter in her state of light sleep. When he clears his throat, she startles. "Thank you," she mouths to him as she picks her pencil back up, using the eraser to trace the lines in her textbook as she reads. He acknowledges with a nod. He doesn't want to leave her like this, anxious and tense and out of place in her own beautiful skin.

His method of translating seems to have been unusual, but it explains a lot about the nature of his achievement. He had a way of mulling over what he was about to translate, which struck the Florentine publisher Pino Orioli as exceedingly casual: “He carried in his left hand the French volume he was translating, read a few lines of it, interrupted his reading in order to talk to me, and then took a notebook out of his pocket and wrote in English the few lines he had just read, leaning against a pine tree.

A Day Away We often think that our affairs, great or small, must be tended continuously and in detail, or our world will disintegrate, and we will lose our places in the universe. That is not true, or if it is true, then our situations were so temporary that they would have collapsed anyway. Once a year or so I give myself a day away. On the eve of my day of absence, I begin to unwrap the bonds which hold me in harness. I inform housemates, my family and close friends that I will not be reachable for twenty-four hours; then I disengage the telephone. I turn the radio dial to an all-music station, preferably one which plays the soothing golden oldies. I sit for at least an hour in a very hot tub; then I lay out my clothes in preparation for my morning escape, and knowing that nothing will disturb me, I sleep the sleep of the just. On the morning I wake naturally, for I will have set no clock, nor informed my body timepiece when it should alarm. I dress in comfortable shoes and casual clothes and leave my house going no place. If I am living in a city, I wander streets, window-shop, or gaze at buildings. I enter and leave public parks, libraries, the lobbies of skyscrapers, and movie houses. I stay in no place for very long. On the getaway day I try for amnesia. I do not want to know my name, where I live, or how many dire responsibilities rest on my shoulders. I detest encountering even the closest friend, for then I am reminded of who I am, and the circumstances of my life, which I want to forget for a while. Every person needs to take one day away. A day in which one consciously separates the past from the future. Jobs, lovers, family, employers, and friends can exist one day without any one of us, and if our egos permit us to confess, they could exist eternally in our absence. Each person deserves a day away in which no problems are confronted, no solutions searched for. Each of us needs to withdraw from the cares which will not withdraw from us. We need hours of aimless wandering or spates of time sitting on park benches, observing the mysterious world of ants and the canopy of treetops. If we step away for a time, we are not, as many may think and some will accuse, being irresponsible, but rather we are preparing ourselves to more ably perform our duties and discharge our obligations. When I return home, I am always surprised to find some questions I sought to evade had been answered and some entanglements I had hoped to flee had become unraveled in my absence. A day away acts as a spring tonic. It can dispel rancor, transform indecision, and renew the spirit.

Nowhere is the sense of medium felt more strongly, even by the casual reader, than in a story about to end. For the novelist the problem is no longer how to tell his tale, but how to close it down; how to switch imaginative energies which have been used in sustaining the tale, into energies which will not just stop it, but will resolve it. The process of telling must be made to predicate its own conclusion. For the reader, in sight of an ending, the mode of attention shifts, the rhythm alters, and a pressure of significance begins to build up behind the closing chapters. The pace of the narrative begins to slow, the 'ever after' looms, past and present emerge in ever sharper juxtaposition. It is this heightened attention to the medium that characterises the ending and we are not surprised to find that for some novelists 'endings' seem to play false to the narrative which leads to them. 'Conclusions are the weak points of most authors', George Eliot wrote, 'but some of the fault must lie in the very nature of a conclusion which is at best a negation'.

The tremendous figure which fills the Gospels towers in this respect, as in every other, above all the thinkers who ever thought themselves tall. His pathos was natural, almost casual. The Stoics, ancient and modern, were proud of concealing their tears. He never concealed His tears; He showed them plainly on His open face at any daily sight, such as the far sight of His native city. Yet He concealed something. Solemn supermen and imperial diplomatists are proud of restraining their anger. He never restrained His anger. He flung furniture down the front steps of the Temple, and asked men how they expected to escape the damnation of Hell. Yet He restrained something. I say it with reverence; there was in that shattering personality a thread that must be called shyness. There was something that He hid from all men when He went up a mountain to pray. There was something that He covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth.

The Hall of Tra was cold and lightless. His wolf-eye caught the ghost radiation of barely smouldering firepits. In terms of heat and light, the Wolves were making no allowances for human tolerances of comfort. They had given him a pelt and an eye to see through the dark with. What more could he want? He realised he wasn’t alone. The company was all around him. Their body heat was barely detectable, dimmer than the dull firepits. The Hall was a massive natural cavern, ragged and irregular, and the Astartes were ranged around it, huddled and coiled in their furs, as immobile as a sibling pack of predators, gone to ground overnight, dormant and pressed close for warmth. Faces cowled by animal skin hoods were watching his approach. There were occasional grumbles and murmurs, like animals growling in their sleep or tussling over bones. As his eye resolved the scene better, the Upplander saw some evidence of movement. He saw hands casually raise silver bowls and dishes so that men could sip black liquid from them. He saw hunched shapes engaged in the counter game, hneftafl, that the Upplander had seen Skarsi playing.

Christopher . . . are these from you?” she asked at lunch, careful to make her tone light as she placed the two picture-poems on the table. Christopher’s eyes fell to them, and he smiled. “Yes.” He didn’t ask if she liked them, and he didn’t seem embarrassed. Sarah was flustered, and somewhat surprised by Christopher’s easy confidence. Even so, her natural suspicion surfaced. “Why?” “Because,” he answered seriously, “you make a good subject. Your hair, for one, is like a shimmering waterfall. It’s so fair that it catches the light. It makes you seem like you have a halo about you. And your eyes—they’re such a pure color, not washed out at all, deep as the ocean. And your expression . . . intense and yet somehow detached, as if you see more of the world than the rest of us.” Flustered, she could think of no way to respond. Did he just say this stuff from the top of his head? Only her strict Vida control kept her from blushing. Meanwhile Nissa entered the cafeteria. She started to sit, then glanced from the pictures, to Christopher, to Sarah. “Should I go somewhere else?” Christopher nodded to a chair, answering easily, “Sit down. We aren’t exchanging dark secrets—yet.” Nissa flashed a teasing look to her brother as she took a seat. “As his sister, I feel the need to inform you, Sarah, that Christopher has been talking about you incessantly.” Christopher smiled, unembarrassed. “I suppose I might have been.’ “Especially your eyes—he never shuts up about your eyes,” Nissa confided, and this time Christopher shrugged. “They’re beautiful,” he said casually. “Beauty should be looked at, not ignored. I try to capture it on paper, but that’s really impossible with eyes, because they have a life no still portrait can capture.” Sarah’s voice was tied up so tightly she thought she might be able to speak again sometime next year. No one had ever talked about her—or to her—with such admiration.

There was nothing wrong with being able to handle things herself. Nothing wrong with wanting to.And she did appreciate Brian's help. And she didn't need caffeine. "I like caffeine," she grumbled. "I enjoy it, and that's entirely different from needing it.Entirely.I could give it up anytime I wanted, and I'd barely miss it." Annoyed,she snagged the soft drink she'd left on a shelf and guzzled. All right,so maybe she would miss it. But only beause she liked the taste. It wasn't like a craving or an addiction or... She couldn't say why Brian popped into her head just then.She was certain if he'd seen her staring in a kind of horror at a soft drink bottle, he'd have been amused.It was debatable what his reaction would be if he'd realized she wasn't actually seeing the bottle, but his face. No,that wasn't a need, either, she thought quickly. She did not need Brian Donnelly. It was attraction.Affection-a cautious kind of affection.He was a man who interested her, and whom she admired in many ways. But it wasn't as if she needed... "Oh God." It had to be overreaction, she decided, and set the bottle aside as carefully as she would have a container of nitro. What she was going through was something as simple as overromanticizing an affair. That would be natural enough, she told herself, particularly sice this was her first. She didn't want to be in love with him. She began wielding the pitchfork vigorously now, as if to sweat out a fever.She didn't choose to be in love with him. That was even more important.When her hands trembled she ignored them and worked harder still. By the time her mother joined her, Keeley had herself under control enough to casually ask Adelia to work in the office while she exervised Sam. Keeley Grant had never run from a problem in her life,and she wasn't about to start now.She saddled her mount,then rode off to clear her head before she dealt with the problem at hand.

He had surrendered to it, on a few rare occasions through the years, with women he had thought he liked. He had been left feeling an angry emptiness—because he had sought an act of triumph, though he had not known of what nature, but the response he received was only a woman’s acceptance of a casual pleasure, and he knew too clearly that what he had won had no meaning. He was left, not with a sense of attainment, but with a sense of his own degradation. He grew to hate his desire. He fought it. He came to believe the doctrine that this desire was wholly physical, a desire, not of consciousness, but of matter, and he rebelled against the thought that his flesh could be free to choose and that its choice was impervious to the will of his mind.

It’s got you thinking — you’ve never really known anyone who’s died of natural causes, have you? Parents and grandparents, plus friends and neighbors and casual lovers, they’ve all left you too early, and in such ghastly ways. Cancers and violence, accidents and congenital defects, aneurysms of the brain and psyche. You’ve heard of people who’ve slipped peacefully away in their sleep, or in their favorite easy chairs, after ripe octogenarian lives, but suspect they must be mythical, in the company of unicorns and mermaids. If you didn’t know better, you’d think there was a deliberate methodology behind it all, a gradual pattern of calamity spiraling inward until, at last, you’re the only one left to be dealt with. You could be expected to think that, but don’t, because you still keep your wits about you, thank god— So to speak.

But without Emily, Greg would feel—paradoxically for such a social creature—alone. Before they met, most of Greg’s girlfriends were extroverts. He says he enjoyed those relationships, but never got to know his girlfriends well, because they were always “plotting how to be with groups of people.” He speaks of Emily with a kind of awe, as if she has access to a deeper state of being. He also describes her as “the anchor” around which his world revolves. Emily, for her part, treasures Greg’s ebullient nature; he makes her feel happy and alive. She has always been attracted to extroverts, who she says “do all the work of making conversation. For them, it’s not work at all.” The trouble is that for most of the five years they’ve been together, Greg and Emily have been having one version or another of the same fight. Greg, a music promoter with a large circle of friends, wants to host dinner parties every Friday—casual, animated get-togethers with heaping bowls of pasta and flowing bottles of wine. He’s been giving Friday-night dinners since he was a senior in college, and they’ve become a highlight of his week and a treasured piece of his identity. Emily has come to dread these weekly events. A hardworking staff attorney for an art museum and a very private person, the last thing she wants to do when she gets home from work is entertain. Her idea of a perfect start to the weekend is a quiet evening at the movies, just her and Greg. It seems an irreconcilable difference: Greg wants fifty-two dinner parties a year, Emily wants zero. Greg says that Emily should make more of an effort. He accuses her of being antisocial. “I am social,” she says. “I love you, I love my family, I love my close friends. I just don’t love dinner parties. People don’t really relate at those parties—they just socialize. You’re lucky because I devote all my energy to you. You spread yours around to everyone.” But Emily soon backs off, partly because she hates fighting, but also because she doubts herself. Maybe I am antisocial, she

Excellence itself, aretē as the Greeks, virtus as the Romans would have called it, has always been assigned to the public realm where one could excel, could distinguish oneself from all others. Every activity performed in public can attain an excellence never matched in privacy; for excellence, by definition, the presence of others is always required, and this presence needs the formality of the public, constituted by one’s peers, it cannot be the casual, familiar presence of one’s equals or inferiors.40 Not even the social realm—though it made excellence anonymous, emphasized the progress of mankind rather than the achievements of men, and changed the content of the public realm beyond recognition—has been able altogether to annihilate the connection between public performance and excellence. While we have become excellent in the laboring we perform in public, our capacity for action and speech has lost much of its former quality since the rise of the social realm banished these into the sphere of the intimate and the private. This curious discrepancy has not escaped public notice, where it is usually blamed upon an assumed time lag between our technical capacities and our general humanistic development or between the physical sciences, which change and control nature, and the social sciences, which do not yet know how to change and control society. Quite apart from other fallacies of the argument which have been pointed out so frequently that we need not repeat them, this criticism concerns only a possible change in the psychology of human beings—their so-called behavior patterns—not a change of the world they move in. And this psychological interpretation, for which the absence or presence of a public realm is as irrelevant as any tangible, worldly reality, seems rather doubtful in view of the fact that no activity can become excellent if the world does not provide a proper space for its exercise. Neither education nor ingenuity nor talent can replace the constituent elements of the public realm, which make it the proper place for human excellence. 7

Given this blizzard of Bureau paper, any half-sentient high official of the government had to know, by mid-1946, that a truly massive problem existed. Reaction to these advices, however, was strangely torpid. After an early flicker of concern, the White House seemed especially inert—indeed, quite hostile to the revelations, and in virtually no case inclined to action. At agencies where the suspects worked, responses weren’t a great deal better. In some cases, the reports were simply ignored; in others, they provoked some initial interest, but not much beyond this; in still others, people who received the memos would say they never got them. Considering the gravity of the problem, Hoover must have felt he was pushing on a string. A recurring subject in the Bureau files is the matter of reports to high officials that somehow got “lost.” That reports about such topics would be casually laid aside or “lost” suggests, at best, a thorough indifference to the scope and nature of the trouble. From Hoover’s comments it’s also apparent he suspected something worse—the passing around of the memos to people who weren’t supposed to have them.

We have looked at some of the things that a female might do if she has been deserted by her mate. But these all have the air of making the best of a bad job. Is there anything a female can do to reduce the extent to which her mate exploits her in the first place? She has a strong card in her hand. She can refuse to copulate. She is in demand, in a seller's market. This is because she brings the dowry of a large, nutritious egg. A male who successfully copulates gains a valuable food reserve for his offspring. The female is potentially in a position to drive a hard bargain before she copulates. Once she has copulated she has played her ace — her egg has been committed to the male. It is all very well to talk about driving hard bargains, but we know very well it is not really like that. Is there any realistic way in which something equivalent to driving a hard bargain could evolve by natural selection? I shall consider two main possibilities, called the domestic-bliss strategy, the he-man strategy. The simplest version of the domestic-bliss strategy is this. The female looks the males over, and tries to spot signs of fidelity and domesticity in advance. There is bound to be variation in the population of males in their predisposition to be faithful husbands. If females could recognize such qualities in advance, they could benefit themselves by choosing males possessing them. One way for a female to do this is to play hard to get for a long time, to be coy. Any male who is not patient enough to wait until the female eventually consents to copulate is not likely to be a good bet as a faithful husband. By insisting on a long engagement period, a female weeds out casual suitors, and only finally copulates with a male who has proved his qualities of fidelity and perseverance in advance. Feminine coyness is in fact very common among animals, and so are prolonged courtship or engagement periods. As we have already seen, a long engagement can also benefit a male where there is a danger of his being duped into caring for another male's child.