Character Formation Quotes

We don’t become better because we acquire new information. We become better because we acquire better loves. We don’t become what we know. Education is a process of love formation. When you go to a school, it should offer you new things to love.

If what's always distinguished bad writing--flat characters, a narrative world that's clichéd and not recognizably human, etc.--is also a description of today's world, then bad writing becomes an ingenious mimesis of a bad world. If readers simply believe the world is stupid and shallow and mean, then [Bret] Ellis can write a mean shallow stupid novel that becomes a mordant deadpan commentary on the badness of everything. Look man, we'd probably most of us agree that these are dark times, and stupid ones, but do we need fiction that does nothing but dramatize how dark and stupid everything is? In dark times, the definition of good art would seem to be art that locates and applies CPR to those elements of what's human and magical that still live and glow despite the times' darkness. Really good fiction could have as dark a worldview as it wished, but it'd find a way both to depict this world and to illuminate the possibilities for being alive and human in it. Postmodern irony and cynicism's become an end in itself, a measure of hip sophistication and literary savvy. Few artists dare to try to talk about ways of working toward redeeming what's wrong, because they'll look sentimental and naive to all the weary ironists. Irony's gone from liberating to enslaving. There's some great essay somewhere that has a line about irony being the song of the prisoner who's come to love his cage… The postmodern founders' patricidal work was great, but patricide produces orphans, and no amount of revelry can make up for the fact that writers my age have been literary orphans throughout our formative years. We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent. You burn with hunger for food that does not exist. A U. S. of modern A. where the State is not a team or a code, but a sort of sloppy intersection of desires and fears, where the only public consensus a boy must surrender to is the acknowledged primacy of straight-line pursuing this flat and short-sighted idea of personal happiness.

It is a fundamental truth that the responsibilities of motherhood cannot be successfully delegated. No, not to day-care centers, not to schools, not to nurseries, not to babysitters. We become enamored with men’s theories such as the idea of preschool training outside the home for young children. Not only does this put added pressure on the budget, but it places young children in an environment away from mother’s influence. Too often the pressure for popularity, on children and teens, places an economic burden on the income of the father, so mother feels she must go to work to satisfy her children’s needs. That decision can be most shortsighted. It is mother’s influence during the crucial formative years that forms a child’s basic character. Home is the place where a child learns faith, feels love, and thereby learns from mother’s loving example to choose righteousness. How vital are mother’s influence and teaching in the home—and how apparent when neglected!

A revelation earned only in hindsight: beauty can have a corrosive effect on character. It is possible to coast for some years on no more than a few polished lines and a dazzling smile, and those years are formative.

I shall be satisfied if young people who read this record of our lives and adventures should learn from it how admirably suited is the peaceful, industrious life of a cheerful and united family to the formation of strong, pure, and manly character.

Experience was of no ethical value. It was merely the name men gave to their mistakes. Moralists had, as a rule, regarded it as a mode of warning, had claimed for it a certain ethical efficacy in the formation of character, had praised it as something that taught us what to follow and showed us what to avoid. But there was no motive power in experience. It was as little of an active cause as conscience itself. All that it really demonstrated was that our future would be the same as our past, and that the sin we had done once, and with loathing, we would do many times, and with joy.

Man had to invent and create out of himself the limitations of perception and the equanimity to live on this planet. And so to the core of psychodynamics, the formation of the human character, is a study in human self-limitation and in the terrifying costs of that limitation.

Very often God’s will for you will be “I want you to decide,” because decision making is an indispensable part of character formation. God is primarily in the character-forming business, not the circumstance-shaping business.

Protection, therefore, against tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own.

Education has for its object the formation of character.

Feminism is a tremendously underestimated force, viewed in the present context primarily as a woman's concern. The understanding has not yet percolated throughout society that the advancement of women is a program vitally connected to the survival of human beings as a species. The reason for this is simply that institutions take on the character of the atoms which compose them, and what we are most menaced by in the twentieth century are dehumanized institutions. If women played a major role in policy formation and execution on the part of these institutions, I think they would have a far more benign and ecologically sensitive kind of character. So I see feminism not as a kind of war between the sexes or any of these stereotypic images, but as actually a kind of effort to shift the ratios of our emphasis that is expressed through our institutions.

A great part of the disaster of contemporary life lies in the fact that it is organized around feelings. People nearly always act on their feelings, and think it only right. The will is then left at the mercy of circumstances that evoke feelings. Christian spiritual formation today must squarely confront this fact and overcome it.

The formation of Stalin’s character is particularly important because the nature of his rule was so personal.

Spiritual formation in Christ moves toward a total interchange of our ideas and images for his.

Emma Willard told the legislature that the education of women "has been too exclusively directed to fit them for displaying to advantage the charms of youth and beauty" The problem, she said, was that "the taste of men, whatever it might happen to be, has made into a standard for the formation of the female character." Reason and religion teach us, she said, that "we too are primary existences...not the satellites of men.

You know, Mrs. Raisin, beauty is such a dangerous thing. It can slow character formation because people are always willing to credit the beautiful with character attributes they do not have.

The prospect of an early death sits differently upon each person. In some it gifts maturity far outweighing their age and experience: calm acceptance blossoms into a beautiful nature and soft countenance. In others, however, it leads to the formation of a tiny ice flint in their heart. Ice that, though at times concealed, never properly melts. Rose, though she would have liked to be one of the former, knew herself deep down to be one of the latter.

But taking love itself—God’s kind of love—into the depths of our being through spiritual formation will, by contrast, enable us to act lovingly to an extent that will be surprising even to ourselves, at first.

Of all difficulties which impede the progress of thought, and the formation of well-grounded opinions on life and social arrangements, the greatest is now the unspeakable ignorance and inattention of mankind in respect to the influences which form human character.

I said that my current feelings of powerlessness had changed the way I looked at what happens and why, to the extent that I was beginning to see what other people called fate in the unfolding of events, as though living were merely an act of reading to find out what happens next. That idea – of one’s own life as something that had already been dictated – was strangely seductive, until you realised that it reduced other people to the moral status of characters and camouflaged their capacity to destroy. Yet the illusion of meaning recurred, much as you tried to resist it: like childhood, I said, which we treat as an explanatory text rather than merely as a formative experience of powerlessness.

In this way, moral formation is not individual; it is relational. Character is not something you build sitting in a room thinking about the difference between right and wrong and about your own willpower. Character emerges from our commitments. If you want to inculcate character in someone else, teach them how to form commitments—temporary ones in childhood, provisional ones in youth, permanent ones in adulthood. Commitments are the school for moral formation. When your life is defined by fervent commitments, you are on the second mountain.

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

Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own. There is a limit to the legitimate interference of

The revolution of Jesus is in the first place and continuously a revolution of the human heart or spirit. It did not and does not proceed by means of the formation of social institutions and laws, the outer forms of our existence, intending that these would then impose a good order of life upon people who come under their power. Rather, his is a revolution of character, which proceeds by changing people from the inside through ongoing personal relationship to God in Christ and to one another. It is one that changes their ideas, beliefs, feelings, and habits of choice, as well as their bodily tendencies and social relations. It penetrates to the deepest layers of their soul.

Alaska did not produce supermen, but in its formative periods it was served by men of character and determination, and it is a fortunate land which knows such public servants.

Christian spiritual formation rests on this indispensable foundation of death to self and cannot proceed except insofar as that foundation is being firmly laid and sustained.

The pioneers of modern education made character formation a primary function of education because they accepted the Judeo-Christian ideas

I no longer believe that character formation is mostly an individual task, or is achieved on a person-by-person basis. I no longer believe that character building is like going to the gym: You do your exercises and you build up your honesty, courage, integrity, and grit. I now think good character is a by-product of giving yourself away. You love things that are worthy of love. You surrender to a community or cause, make promises to other people, build a thick jungle of loving attachments, lose yourself in the daily act of serving others as they lose themselves in the daily acts of serving you. Character is a good thing to have, and there’s a lot to be learned on the road to character. But there’s a better thing to have—moral joy. And that serenity arrives as you come closer to embodying perfect love. Furthermore, I no longer believe that the cultural and moral structures of our society are fine, and all we have to do is fix ourselves individually. Over the past few years, as a result of personal, national, and global events, I have become radicalized. I now think the rampant individualism of our current culture is a catastrophe. The emphasis on self—individual success, self-fulfillment, individual freedom, self-actualization—is a catastrophe. I now think that living a good life requires a much vaster transformation. It’s not enough to work on your own weaknesses. The whole cultural paradigm has to shift from the mindset of hyper-individualism to the relational mindset of the second mountain.

There are no “little obediences.” Every opportunity given us by God, either to obey or to disobey, is an opportunity for that character formation and strengthening of faith that can prepare us for the greater challenges of faith God has in mind for us in the future.

Working theory of the devil’s strategy: deceitful ideas that play to disordered desires that are normalized in a sinful society Working theory of the law of returns applied to spiritual formation: sow a thought, reap an action; sow action, reap another action; sow some actions, reap a habit; sow a habit, reap a character; sow a character, reap a destiny, either in slavery to the flesh or freedom in the Spirit.

He understood how original his project was: completely honest self-revelation, and through that, a vision of the moral life. He understood he was trying to create a new method of character formation and implying a new type of hero, a hero of ruthlessly honest but sympathetic self-understanding.

If we thus recognise that the aim is to equip the group with the attributes of the individual, we shall be reminded of a valuable remark of Trotter's, to the effect that the tendency towards the formation of groups is biologically a continuation of the multicellular character of all the higher organisms.

leave upon it different pictures, and the result of these combined impressions is what is called man’s “character.” If you take the character of any man it really is but the aggregate of tendencies, the sum-total of the bent of his mind; you will find that misery and happiness are equal factors in the formation

I began to see my parents with different eyes, and to understand their cares and worries. For my father in particular I felt compassion—less, curiously enough, for my mother. She always seemed to me the stronger of the two. Nevertheless I always felt on her side when my father gave vent to his moody irritability. This necessity for taking sides was not exactly favorable to the formation of my character. In order to liberate myself from these conflicts I fell into the role of the superior arbitrator who willy-nilly had to judge his parents. That caused a certain inflatedness in me; my unstable self-assurance was increased and diminished at the same time.

The traditions of . . . bygone times, even to the smallest social particular, enable one to understand more clearly the circumstances with contributed to the formation of character. The daily life into which people are born, and into which they are absorbed before they are well aware, forms chains which only one in a hundred has moral strength enough to despise, and to break when the right time comes - when an inward necessity for independent individual action arises, which is superior to all outward conventionalities. Therefore it is well to know what were the chains of daily domestic habit which were the natural leading-strings of our forefathers before they learnt to go alone.

A focus on attachment would have profound implications for our understanding of human character, fellowship, and spiritual formation.

beauty can have a corrosive effect on character. It is possible to coast for some years on no more than a few polished lines and a dazzling smile, and those years are formative.)

Education commences at the mother's knee, and every word spoken within the hearing of children tends toward the formation of character.

Spiritual formation into Christlikeness—true change of character—comes from living in relationship to God.

American philosopher William James wrote of the mysterious formation of identity, “that the best way to define a man’s character would be to seek out the particular mental or moral attitude in which, when it came upon him, he felt himself most deeply and intensely alive and active. At such moments, there is a voice inside which speaks and says, ‘This is the real me!

Of all difficulties which impede the progress of thought, and the formation of well-grounded opinions on life and social arrangements, the greatest is now the unspeakable ignorance and inattention of mankind in respect to the influences which form human character. Whatever any portion of the human species now are, or seem to be, such, it is supposed, they have a natural tendency to be: even when the most elementary knowledge of the circumstances in which they have been placed, clearly points out the causes that made them what they are. —John Stuart Mill, The Subjection of Women (1869)

A fever, a mutilation, a cruel disappointment, a loss of wealth, a loss of friends, seems at the moment unpaid loss, and unpayable. But the sure years reveal the deep remedial force that underlies all facts. The death of a dear friend, wife, brother, lover, which seemed nothing but privation, somewhat later assumes the aspect of a guide or genius; for it commonly operates revolutions in our way of life, terminates an epoch of infancy or of youth which was waiting to be closed, breaks up a wonted occupation, or a household, or style of living, and allows the formation of new ones more friendly to the growth of character.

Quetzalcoatl, the Feathered Serpent, [...] came to teach [the ancient inhabitants of Mexico] the benefits of settled agriculture and the skills necessary to build temples. Although this deity is frequently depicted as a serpent, he is more often shown in human form--the serpent being his symbol and his alter ego--and is usually described as "a tall bearded white man" ... "a mysterious person ... a white man with a strong formation of body, broad forehead, large eyes and a flowing beard." Indeed, [...] the attributes and life history of Quetzalcoatl are so human that it is not improbable that he may have been an actual historical character ... the memory of whose benefactions lingered after his death, and whose personality was eventually deified. The same could very well be said of Oannes--and just like Oannes at the head of the Apkallu (likewise depicted as prominently bearded) it seems that Quetzalcoatl traveled with his own brotherhood of sages and magicians. We learn that they arrived in Mexico "from across the sea in a boat that moved by itself without paddles," and that Quetzalcoatl was regarded as having been "the founder of cities, the framer of laws and the teacher of the calendar.

Someone described a writer's world as tormented, and I had to laugh.  A tormented writer?  I personally wouldn't have put those two words together.   Emotions have the power to torment a soul, yes, I agree to that.  But writers, through the formation of our characters, delve so often into the depths of a vast range of emotions that we earn the advantage.  For we've examined every little thrumming, fracture, spark, pang, and darkening of the heart to a point that we understand and appreciate the necessity and strength of emotions as well as the cause and effects manipulating them.   We understand.   We can imagine.   We sympathize.   Our knowledge is power over the torment of emotional ignorance.   I would suggest that those truly tormented are the readers of our works because those poor souls shall never know with such clarity and sentiment all the tiny little details that make our characters breath, move, and live before our very eyes.   Perhaps, if torment does lurk among writers, it comes simply through knowing more about an imagined friend than can ever be adequately expressed in words.

We must flatly say that one of the greatest contemporary barriers to meaningful spiritual formation in Christlikeness is overconfidence in the spiritual efficacy of “regular church services,” of whatever kind they may be. Though they are vital, they are not enough. It is that simple. Individuals and local congregations of disciples must discover and effectively implement whatever is required to bring about the inner transformations of those who have really become apprentices of Jesus and who really do gather in immersion in the Trinitarian presence. In doing so they will have put in place the principles and absolutes of the New Testament churches, and they will certainly see the corresponding fruits and effects. Jesus did not give us a plan for spiritual formation that will fail, and he has the resources to see to it that it does not.

My mother delayed my enrollment in the Fascist scouts, the Balilla, as long as possible, firstly because she did not want me to learn how to handle weapons, but also because the meetings that were then held on Sunday mornings (before the Fascist Saturday was instituted) consisted mostly of a Mass in the scouts' chapel. When I had to be enrolled as part of my school duties, she asked that I be excused from the Mass; this was impossible for disciplinary reasons, but my mother saw to it that the chaplain and the commander were aware that I was not a Catholic and that I should not be asked to perform any external acts of devotion in church. In short, I often found myself in situations different from others, looked on as if I were some strange animal. I do not think this harmed me: one gets used to persisting in one's habits, to finding oneself isolated for good reasons, to putting up with the discomfort that this causes, to finding the right way to hold on to positions which are not shared by the majority. But above all I grew up tolerant of others' opinions, particularly in the field of religion, remembering how irksome it was to hear myself mocked because I did not follow the majority's beliefs. And at the same time I have remained totally devoid of that taste for anticlericalism which is so common in those who are educated surrounded by religion. I have insisted on setting down these memories because I see that many non-believing friends let their children have a religious education 'so as not to give them complexes', 'so that they don't feel different from the others.' I believe that this behavior displays a lack of courage which is totally damaging pedagogically. Why should a young child not begin to understand that you can face a small amount of discomfort in order to stay faithful to an idea? And in any case, who said that young people should not have complexes? Complexes arise through a natural attrition with the reality that surrounds us, and when you have complexes you try to overcome them. Life is in fact nothing but this triumphing over one's own complexes, without which the formation of a character and personality does not happen.

Use # as an introducer for comments. It is good to have a way to embed annotations and comments in data files. It’s best if they’re actually part of the file structure, and so will be preserved by tools that know its format. For comments that are not preserved during parsing, # is the conventional start character.

When I think of highly plotted novels I think of detective fiction or mystery fiction, the kind of work that always produces a few dead bodies. But these bodies are basically plot points, not worked-out characters. The book's plot either moves inexorably toward a dead body of flows directly from it, and the more artificial the situation the better. Readers can play off their fears by encountering the death experience in a superficial way. A mystery novel localizes the awesome force of the real death outside the book, winds it tightly in a plot, makes it less fearful by containing it in a kind of game format. [from an interview with DeCurtis]

The unlikely group that resulted from the union of five diverse characters in their late twenties operated with surprising harmony. This cohesiveness could be attributed to two factors: 1) everyone’s issues and embarrassing pasts were plainly disclosed prior to the gang’s formation and 2) the clan had been expressly conceived as a male support group.

The American university inherits the missions of two very different institutions: the English college and the German research university. The first pattern prevailed before the Civil War. Curricula centered on the classics, and the purpose of education was understood to be the formation of character. With the emergence of a modern industrial society in the last decades of the nineteenth century, that kind of pedagogy was felt to be increasingly obsolete. Johns Hopkins was founded in 1876 as the first American university on the German model: a factory of knowledge that would focus in particular on the natural and social sciences, the disciplines essential to the new economy and the world to which it was giving rise.

That’s what interested me: their characters. I wanted to know what they had acquired from the world around them and how their formative experiences found expression in a dimly lighted basement in Glen Ridge. What was it in their upbringing as children and adolescents, so seemingly comfortable and secure, that inclined them to take pleasure in the conscious degradation of a helpless woman?

THE PERSON AND GOSPEL of Jesus Christ—building on simple “Jesus loves me, this I know, for the Bible tells me so”—is the only complete answer to the false and destructive images and ideas that control the life of those away from God. The process of spiritual formation in Christ is one of progressively replacing those destructive images and ideas with the images and ideas that filled the mind of Jesus himself.

One pleasing trait of his character must not be overlooked. He superintended the formation of a subscription library in the parish, and took the whole management of it upon himself. These institutions, though common now, were not so short at the period of which we write; and it should never be forgotten that Burns was amongst the first, if not the very first, of their founders in the rural districts of southern Scotland.

Like other tyrannies, the tyranny of the majority was at first, and is still vulgarly, held in dread, chiefly as operating through the acts of the public authorities. But reflecting persons perceived that when society is itself the tyrant—society collectively, over the separate individuals who compose it—its means of tyrannizing are not restricted to the acts which it may do by the hands of its political functionaries. Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practices a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself. Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own.

The superego is the inner voice that is always putting us down for not living up to certain standards or rewarding our ego when we fulfill its demands . . . In fact, our superego is one of the most powerful agents of the personality: it is the "inner critic" that keeps us restricted to certain limited possibilities for ourselves. A large part of our initial transformational work centers on becoming more aware of the superego's "voice" in its many guises, both positive and negative. Its voices continually draw us back into identifying with our personality and acting out in self-defeating ways. When we are present, we are able to hear our superego voices without identifying with them; we are able to see the stances and positions of the superego as if they were characters in a play waiting in the wings, ready to jump in and control or attack us once again. When we are present, we hear the superego's voice but we do not give it any energy; the "all-powerful" voice then becomes just another aspect of the moment. However, we must also be on the lookout for the formation of new layers of superego that come from our psychological and spiritual work . . . In fact, one of the biggest dangers that we face in using the Enneagram is our superego's tendency to take over our work and start criticizing us, for example, for not moving up the Levels of Development or going in the Direction of Integration fast enough. The more we are present, however, the more we will recognize the irrelevance of these voices and successfully resist giving them energy. Eventually, they lose their power, and we can regain the space and quiet we need to be receptive to other, more life-giving forces within us. . . . If we feel anxious, depressed, lost, hopeless, fearful, wretched, or weak, we can be sure that our superego is on duty.

But the cultivation and expression of virtue (and vice) and the formation of conscience is not merely an individual act but also a communal one. In addition to shaping individual experience and character, great literature has a role in forming the communal conscience and public virtue. We can understand a great deal about culture—its strengths, its weakness, its blind spots, and its struggles—when we examine the literature it not only produces but reveres.

There’s a moment,” she said, “near the end of Ulysses when the character Molly Bloom appears to speak directly to the author. She says, ‘O Jamesy let me up out of this.’ You’re imprisoned within a self that doesn’t feel wholly yours, like Molly Bloom. But also, to you that self often feels deeply contaminated.” I nodded. “But you give your thoughts too much power, Aza. Thoughts are only thoughts. They are not you. You do belong to yourself, even when your thoughts don’t.” “But your thoughts are you. I think therefore I am, right?” “No, not really. A fuller formation of Descartes’s philosophy would be Dubito, ergo cogito, ergo sum. ‘I doubt, therefore I think, therefore I am.’ Descartes wanted to know if you could really know that anything was real, but he believed his ability to doubt reality proved that, while it might not be real, he was. You are as real as anyone, and your doubts make you more real, not less.

The first review for Behind the Fan! Customer Review 5.0 out of 5 stars She is legacy of days gone bye....! By M Henderson on August 20, 2018 Format: Kindle Edition Love the fascinating characters of days gone bye ! A strong woman That strives to do The best she can during the depression !Her love and compassion for family and friends that last a lifetime,She is a legacy of her own time ! May we all have A Love and Intimacy her and Nicky Shared! A Must read........!!!

Almost everyone can remember losing his or her virginity, and most writers can remember the first book he/she walked away from thinking, "I can do better that this. Hell, I am doing better than this!" What could be more encouraging to the struggling writer than to realize that his/her work is unquestionably better than that of someone who actually got paid for his/her stuff? Good writing on the other hand, teaches the learning writer about style, graceful narration, plot development, the creation of believable characters, and truth-telling. A novel like The Grapes of Wrath may fill a new writer with feelings of despair and good old-fashioned jealousy--"I'll never be able to write anything that good, not if I live to be a thousand"--but such feelings can also serve as a spur, goading the writer to work harder and aim higher. Being swept away by a combination of great story and great writing--of being flattened, in fact--is part of every writer's necessary formation. You cannot hope to sweep someone else away by the force of your writing until it has been done to you. So we read to experience the mediocre and the outright rotten; such experience helps us to recognize those things when they begin to creep into our own work, and to steer clear of them. We also read in order to measure ourselves against the good and the great, to get a sense of all that can be done. And we read in order to experience different styles.

Parents in the early half of the twentieth century were primarily concerned with the development of character in their children. They wanted to be certain that their children were ready to cope with adversity, for it was surely coming to them one day whether in personal or national life. The development of character involves self-discipline and often sacrifice of one's own desires for the good of self and others. Montessori education, developed in this historical period, reflects this emphasis on the formation of the child's character. However, parents today are more likely to say their primary wish for their children is that they be happy. In pursuit of this goal they indulge their children, often unconsciously, to a degree that is startling to previous generations. All parents need to remember that true happiness comes through having character and discipline, and living a life of meaningful contribution -- not by having and doing whatever you wish.

All too frequently we take a different view of our trials and temptations. We tend to see them as isolated nightmares. God, however, sees them from a different perspective. They are important and connected punctuation marks in the biography of grace He is writing in our lives. They give formation, direction, and character to our lives. They are all part of the tapestry He is weaving in history. He uses them to build up our strength and to prepare us to surmount greater obstacles, perhaps fiercer temptations.

Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own.

The propagandist tries to create myths The propagandist tries to create myths by which man will live, which respond to his sense of the sacred. By "myth" we mean an all-encompassing, activating image: a sort of vision of desirable objectives that have lost their material, practical character and have become strongly colored, overwhelming, all-encompassing, and which displace from the conscious all that is not related to it. Such an image pushes man to action precisely because it includes all that he feels is good, just, and true.

The Chinese character used to indicate it is 行 (gyō). In common usage this just means “to go.” The Sanskrit word is samskara. I’m using the English word formations because that’s the most commonly used translation. My first teacher’s teacher used the word impulses instead. The fourth skandha is generally understood to be the impulses toward action that precede action itself, as well as those actions. So our actions are part of who we are. It’s not that we are inert things who do stuff. Rather, the stuff we do and who we are are inextricably woven together.

Children, teenagers, and young adults frequently attempt to duplicate their cult hero’s mannerisms. Sometimes when we observe youngsters attempting to emulate the gestures and behaviors of a celebrity whom they admire, we state that they are putting on airs or engaging in pretensions. Adults tend to fob off such pretentious behavior as a frivolous act engaged in by children. In actuality, pretentious behavior is an important learning rubric for behavior and character formation. Imitation is more than a form of flattery. When young people mimic admired celebrities they are displaying telling behavior regarding what subjects spikes their interest and this in turn might provide clues to their future vocational and recreational activities. By engaging in mimicry, we are able to audition our future self. Just as many athletes begin in their youth attempting to impersonate the style of their sports idols, young people universally attempt to copy the mannerisms and behaviorisms of people whom they respect. Mimicry is one way that people feel safe exploring what persona they wish to adopt. How many rock stars and other successful people endorsed the mantra, ‘Fake it ‘till you make it.

It is widely unknown, but nonetheless true that Catholicism fervently promotes the 'spiritual disciplines' whereas Protestantism has largely neglected them altogether. Does 'volunteerism' facilitate the formation of Christ's character in us or rather does it reveal our level of Christ-like maturity through the work of the Holy Spirit in us? Jesus modeled son-ship and gave all of His time, shared his talents,and invested all of His treasure while affirming others as He proclaimed through demonstrations the Kingdom of God.'Christ-likeness cannot be self-efforted' (Woods, 2007)." ~R. Alan Woods [2013]

If you take the character of any man, it really is but the aggregate of tendencies, the sum total of the bent of his mind; you will find that misery and happiness are equal factors in the formation of that character. Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness. In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that brought out their inner fire more than praise.

The instinct for the preservation of one's own species is the primary cause that leads to the formation of human communities. Hence the state is a racial organism, and not an economic organization. The difference between the two is so great as to be incomprehensible to our contemporary so-called 'statesmen.' That's why they like to believe that the state may be constituted as an economic structure, whereas the truth is that it has always resulted from a will to preserve the species and the race... maintenance of a state is a certain feeling of solidarity, one grounded in an identity of character and species, and in a willingness to defend these at all costs.

Good writing, on the other hand, teaches the learning writer about style, graceful narration, plot development, the creation of believable characters, and truth-telling. A novel like The Grapes of Wrath may fill a new writer with feelings of despair and good old-fashioned jealousy—“I’ll never be able to write anything that good, not if I live to be a thousand”—but such feelings can also serve as a spur, goading the writer to work harder and aim higher. Being swept away by a combination of great story and great writing—of being flattened, in fact—is part of every writer’s necessary formation. You cannot hope to sweep someone else away by the force of your writing until it has been done to you.

Of course, differences in natural abilities also play a role in the formation of social distinctions. But such diversities of aptitudes and character are usually mediated through imagined hierarchies. This happens in two important ways. First and foremost, most abilities have to be nurtured and developed. Even if somebody is born with a particular talent, that talent will usually remain latent if it is not fostered, honed and exercised. Not all people get the same chance to cultivate and refine their abilities. Whether or not they have such an opportunity will usually depend on their place within their society's imagined hierarchy. Harry Potter is a good example. Removed from his distinguished wizard family and brought up by ignorant muggles, he arrives at Hogwarts without any experience in magic. It takes him seven books to gain a firm command of his powers and knowledge of his unique abilities. Second, even if people belonging to different classes develop exactly the same abilities, they are unlikely to enjoy equal success because they will have to play the game by different rules. If, in British-ruled India, an Untouchable, a Brahmin, a Catholic Irishman and a Protestant Englishman had somehow developed exactly the same business acumen, they still would not have had the same chance of becoming rich. The economic game was rigged by legal restrictions and unofficial glass ceilings. (p. 154)

Soul and body, body and soul—how mysterious they were! There was animalism in the soul, and the body had its moments of spirituality. The senses could refine, and the intellect could degrade. Who could say where the fleshly impulse ceased, or the psychical impulse began? How shallow were the arbitrary definitions of ordinary psychologists! And yet how difficult to decide between the claims of the various schools! Was the soul a shadow seated in the house of sin? Or was the body really in the soul, as Giordano Bruno thought? The separation of spirit from matter was a mystery, and the union of spirit with matter was a mystery also. He began to wonder whether we could ever make psychology so absolute a science that each little spring of life would be revealed to us. As it was, we always misunderstood ourselves and rarely understood others. Experience was of no ethical value. It was merely the name men gave to their mistakes. Moralists had, as a rule, regarded it as a mode of warning, had claimed for it a certain ethical efficacy in the formation of character, had praised it as something that taught us what to follow and showed us what to avoid. But there was no motive power in experience. It was as little of an active cause as conscience itself. All that it really demonstrated was that our future would be the same as our past, and that the sin we had done once, and with loathing, we would do many times, and with joy.

Many are still making a similar mistake. In selecting a home they look more to the temporal advantages they may gain than to the moral and social influences that will surround themselves and their families. They choose a beautiful and fertile country, or remove to some flourishing city, in the hope of securing greater [169] prosperity; but their children are surrounded by temptation, and too often they form associations that are unfavorable to the development of piety and the formation of a right character. The atmosphere of lax morality, of unbelief, of indifference to religious things, has a tendency to counteract the influence of the parents. Examples of rebellion against parental and divine authority are ever before the youth; many form attachments for infidels and unbelievers, and cast in their lot with the enemies of God. In choosing a home, God would have us consider, first of all, the moral and religious influences that will surround us and our families. We may be placed in trying positions, for many cannot have their surroundings what they would; and whenever duty calls us, God will enable us to stand uncorrupted, if we watch and pray, trusting in the grace of Christ. But we should not needlessly expose ourselves to influences that are unfavorable to the formation of Christian character. When we voluntarily place ourselves in an atmosphere of worldliness and unbelief, we displease God and drive holy angels from our homes.

Whether the human mind can advance or not, is a question too little discussed, for nothing can be more dangerous than to found our social philosophy on any theory which is debatable but has not been debated. But if we assume, for the sake of argument, that there has been in the past, or will be in the future, such a thing as a growth or improvement of the human mind itself, there still remains a very sharp objection to be raised against the modern version of that improvement. The vice of the modern notion of mental progress is that it is always something concerned with the breaking of bonds, the effacing of boundaries, the casting away of dogmas. But if there be such a thing as mental growth, it must mean the growth into more and more definite convictions, into more and more dogmas. The human brain is a machine for coming to conclusions; if it cannot come to conclusions it is rusty. When we hear of a man too clever to believe, we are hearing of something having almost the character of a contradiction in terms. It is like hearing of a nail that was too good to hold down a carpet; or a bolt that was too strong to keep a door shut. Man can hardly be defined, after the fashion of Carlyle, as an animal who makes tools; ants and beavers and many other animals make tools, in the sense that they make an apparatus. Man can be defined as an animal that makes dogmas. As he piles doctrine on doctrine and conclusion on conclusion in the formation of some tremendous scheme of philosophy and religion, he is, in the only legitimate sense of which the expression is capable, becoming more and more human. When he drops one doctrine after another in a refined scepticism, when he declines to tie himself to a system, when he says that he has outgrown definitions, when he says that he disbelieves in finality, when, in his own imagination, he sits as God, holding no form of creed but contemplating all, then he is by that very process sinking slowly backwards into the vagueness of the vagrant animals and the unconsciousness of the grass. Trees have no dogmas. Turnips are singularly broad-minded. If then, I repeat, there is to be mental advance, it must be mental advance in the construction of a definite philosophy of life.

I have arrived at the conviction that no mere institutions, however wise, and however much thought may have been required to organise and arrange them, can attach class to class as they should be attached, unless the working of such institutions bring the individuals of the different classes into actual personal contact. Such intercourse is the very breath of life. A working man can hardly be made to feel and know how much his employer may have laboured in his study at plans for the benefit of his workpeople. A complete plan emerges like a piece of machinery, apparently fitted for every emergency. But the hands accept it as they do machinery, without understanding the intense mental labour and forethought required to bring it to such perfection. But I would take an idea, the working out of which would necessitate personal intercourse; it might not go well at first, but at every hitch interest would be felt by an increasing number of men, and at last its success in working come to be desired by all, as all had borne a part in the formation of the plan; and even then I am sure that it would lose its vitality, cease to be living, as soon as it was no longer carried on by that sort of common interest which invariably makes people find means and ways of seeing each other, and becoming acquainted with each other's characters and person, and even tricks of temper and modes of speech. We should understand each other better, and I'll venture to say we should like each other more.

My habit – due to indifference chiefly at first – of giving up to you in everything had become insensibly a real part of my nature. Without my knowing it, it had stereotyped my temperament to one permanent and fatal mood. That is why, in the subtle epilogue to the first edition of his essays, Pater says that ‘Failure is to form habits.’ When he said it the dull Oxford people thought the phrase a mere wilful inversion of the somewhat wearisome text of Aristotelian Ethics, but there is a wonderful, a terrible truth hidden in it. I had allowed you to sap my strength of character, and to me the formation of a habit had proved to be not Failure merely but Ruin. Ethically you had been even still more destructive to me than you had been artistically.

But the difference between reaction-formations in obsessional neurosis and in hysteria is that in the latter they do not have the universality of a character-trait but are confined to particular relationships. A hysterical woman, for instance, may be specially affectionate with her own children whom at bottom she hates; but she will not on that account be more loving in general than other women or even more affectionate to other children. The reaction-formation of hysteria clings tenaciously to a particular object and never spreads over into a general disposition of the ego, whereas what is characteristic of obsessional neurosis is precisely a spreading-over of this kind—a loosening of relations to the object and a facilitation of displacement in the choice of object.

The symptoms belonging to this neurosis fall, in general, into two groups, each having an opposite trend. They are either prohibitions, precautions and expiations—that is, negative in character—or they are, on the contrary, substitutive satisfactions which often appear in symbolic disguise. The negative, defensive group of symptoms is the older of the two; but as illness is prolonged, the satisfactions, which scoff at all defensive measures, gain the upper hand. The symptom-formation scores a triumph if it succeeds in combining the prohibition with satisfaction so that what was originally a defensive command or prohibition acquires the significance of a satisfaction as well; and in order to achieve this end it will often make use of the most ingenious associative paths.

Unkar Delta at Mile 73 The layers of brick red sandstone, siltstone, and mudstone of the Dox formation deposited a billion years ago, erode easily, giving the landscape an open, rolling character very different that the narrow, limestone walled canyon upstream, both in lithology and color, fully fitting Van Dyke’s description of “raspberry-red color, tempered with a what-not of mauve, heliotrope, and violet.” Sediments flowing in from the west formed deltas, floodplains, and tidal flats, which indurated into these fine-grained sedimentary rocks thinly laid deposits of a restful sea, lined with shadows as precise as the staves of a musical score, ribboned layers, an elegant alteration of quiet siltings and delicious lappings, crinkled water compressed, solidified, lithified.

He began to wonder whether we could ever make psychology so absolute a science that each little spring of life would be revealed to us. As it was, we always misunderstood ourselves and rarely understood others. Experience was of no ethical value. It was merely the name men gave to their mistakes. Moralists had, as a rule, regarded it as a mode of warning, had claimed for it a certain ethical efficacy in the formation of character, had praised it as something that taught us what to follow and showed us what to avoid. But there was no motive power in experience. It was as little of an active cause as conscience itself. All that it really demonstrated was that our future would be the same as our past, and that the sin we had done once, and with loathing, we would do many times, and with joy.

The formation of reactions against certain impulses give the deceptive appearance of a change of content, as if egotism had become altruism and cruelty had changed into sympathy. The formation of these reactions is favored by the fact that many impulses appear almost from the beginning in contrasting pairs; this is a remarkable state of affairs called the ambivalence of feeling and is quite unknown to the layman. This feeling is best observed and grasped through the fact that intense love and intense hate occur so frequently in the same person. Psychoanalysis goes further and states that the two contrasting feelings not infrequently take the same person as their object. What we call the character of a person does not really emerge until the fate of all these impulses has been settled, and character, as we all know, is very inadequately defined in terms of either "good" or "evil".

Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not meddle, it practices a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself. Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own

The year 1992 was the countdown year for the formation of the European single market, the regional economic entity—utopian for some, dystopian for others—now intended to recenter Europe in a global politics fragmented in the wake of the breakup of the Soviet Union....The year 1992 was also when the action adventure TV series Highlander first premiered—“the first European co-produced weekly hour to be sold into the US syndication market.” ...My own pleasure in Highlander began with the principal actor Adrian Paul’s eroticized image. I immediately (and somewhat idiosyncratically) “recognized” it as gay (the image, not necessarily the main story character Duncan MacLeod, or the actor Adrian Paul). It was in this “recognition” that I discovered my pleasure in the show. As a lesbian I was surprised: this was really the first TV show since my adolescence in which an eroticized male image seemed so powerfully attractive to me. Perhaps that is why I assumed it was somehow gay....

The things you say to you about yourself, about God, and about life are very, very important because they are formative of the way you act and react to the things that God places in your life. In those silent and private conversations that you have with you, you are remembering God’s grace or you’re not. When you remember God’s grace, you tell yourself that you’re not alone, that you’re not left to the small batch of your own resources, and that you have been graced with all that you need right here, right now to be what God has called you to be and to do what God has chosen for you to do. When you remember God’s grace, you are also reminded of his presence and his promises. Ultimately, human rest is not found in measuring the size of your righteousness, strength, and wisdom against the size of what you’re facing. No, rest is found when you compare the size of what you’re facing to the person, presence, character, power, and grace of the One who is with you wherever you go.

Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?

The sort of people that we become is, in large part, determined by the voices that we choose to listen to. Truly, we do not have a choice of listening versus not listening. We all obey certain voices, and thus the question is not “Will I listen?” but “Which voices will I listen to?” But it is not only a matter of choosing to listen to good voices over bad ones. If only it were as simple as the proverbial whispering angel and devil on our shoulders. It is also a matter of whether we will choose to listen to different voices, voices that don’t sound the same as our own. Will we listen to the voices of different cultures, ethnicities, backgrounds and beliefs? Will we listen to the voices that unsettle us and might make us feel anxious or guilty? If we choose to listen only to voices that echo our own, we will be limited in our growth and stunted in our spirituality. Choosing to tune in to only one or two stations may be comfortable, but it is not transformative. The voices we want to hear are not always the same as the voices we need to hear.

In Aristotle’s classic form, outlined in The Poetics, drama takes a three-part form. In Part 1, which I call the World of the Story, we are introduced to the characters, the story’s setting, and the crisis that the hero faces. At the end of this part, the hero takes on a challenge—sometimes by choice, sometimes without choice. In Part 2, known as The Rising Action, we see the hero—and other characters—struggle to confront the challenge. They face one obstacle after another. Each obstacle sharpens their minds, tests their resolve, and pushes the story forward. These challenges get more and more intense. Finally, they achieve some breakthrough. Part 3, known as the Resolution and Denouement, brings the drama to closure. The hero and other characters begin to settle into a new way of living, often chastened but always wiser. All the issues get settled. In Cold Blood does not seem to follow a strict three-act format. The book is, after all, broken into four sections. But when we look closely, we see that the middle two sections show the rising action.

I haven't re-read Kafka for forty years. I had a second read-through when first teaching English at the University of Warwick in the 1970s, but since then have not been tempted to return. The reason for this, I suspect, is that he is a young person's writer, not in the sense that only the young can appreciate him, but because on first exposure he is so comprehensively and unexpectedly formative that you may never feel the need to read him again. He becomes part of you, and your mind and spirit and view of the human condition are inhabited by his stories, his views, and especially his characters: by poor persecuted Josef K., by Gregor Samsa trapped in his rotting shell, by the hunger artist, yearning to find something, anything, that is actually good to eat, by poor K., who can't get into the castle to visit the Authorities. Kafkaesque: a world incomprehensible, alienating and threatening, absurd. We visit it with incomprehension and at our peril, lost at all points, disorientated, inoculated against faith, searchers for meaning in a book - and universe that either has none, or in which it lurks inaccessibly. Once you have read Kafka, you know this.

Maxims’ ought to originate in the human being as such. In moral training we should seek early to infuse into children ideas as to what is right and wrong. If we wish to establish morality, we must abolish punishment. Morality is something so sacred and sublime that we must not degrade it by placing it in the same rank as discipline. The first endeavour in moral education is the formation of character. Character consists in readiness to act in accordance with ‘maxims.’ At first they are school ‘maxims,’ and later ‘maxims’ of mankind. At first the child obeys rules. ‘Maxims’ are also rules, but subjective rules. They proceed from the understanding of man. No infringement of school discipline must be allowed to go unpunished, although the punishment must always fit the offence. If we wish to form the characters of children, it is of the greatest importance to point out to them a certain plan, and certain rules, in everything; and these must be strictly adhered to. For instance, they must have set times for sleep, for work, and for pleasure; and these times must be neither shortened nor lengthened. With indifferent matters children might be allowed to choose for themselves, but having once made a rule they must always follow it. We must, however, form in children the character of a child, and not the character of a citizen.

***CALL FOR SUBMISSION*** Not asking for any money, I'm asking you to do what you do best. I am putting together a charity anthology where all the proceeds go to Women's Aid-Women's Aid is the key national charity working to end domestic violence against women and children. This is a cause dear to my and my family's heart. So this is a CALL FOR SUBMISSIONS to any writer who wants to have a tale included in this book. I am not looking to do a book full of stories about domestic violence. I know the proceeds are going to Women's Aid, what I'm looking for is a broad spectrum of stories from different genre's. As it is for charity, this is a none paying gig. All proceeds will go to Women's Aid. I'm looking for tales of any genre up to 6000 words, and 2000 words minimum. Only stipulation, must include a strong female character at some point, even if she only makes a brief appearance. So if there are any of you fellow writers out there who want to get involved with this project want to be included message me for more details. Submissions open until 25th July While you will not be paid for the story, you will be helping a most worthy cause, and will get more coverage for your name, free advertising is always good. Title to be confirmed at a later date. Send your submission to a_scorah@live.co.uk. Attach it as a word file, and neatly formatted 12 point roman text, line spacing exactly 12 point,

No one acts in a void. We all take cues from cultural norms, shaped by the law. For the law affects our ideas of what is reasonable and appropriate. It does so by what it prohibits--you might think less of drinking if it were banned, or more of marijuana use if it were allowed--but also by what it approves. . . . Revisionists agree that it matters what California or the United States calls a marriage, because this affects how Californians or Americans come to think of marriage. Prominent Oxford philosopher Joseph Raz, no friend of the conjugal view, agrees: "[O]ne thing can be said with certainty [about recent changes in marriage law]. They will not be confined to adding new options to the familiar heterosexual monogamous family. They will change the character of that family. If these changes take root in our culture then the familiar marriage relations will disappear. They will not disappear suddenly. Rather they will be transformed into a somewhat different social form, which responds to the fact that it is one of several forms of bonding, and that bonding itself is much more easily and commonly dissoluble. All these factors are already working their way into the constitutive conventions which determine what is appropriate and expected within a conventional marriage and transforming its significance." Redefining civil marriage would change its meaning for everyone. Legally wedded opposite-sex unions would increasingly be defined by what they had in common with same-sex relationships. This wouldn't just shift opinion polls and tax burdens. Marriage, the human good, would be harder to achieve. For you can realize marriage only by choosing it, for which you need at least a rough, intuitive idea of what it really is. By warping people's view of marriage, revisionist policy would make them less able to realize this basic way of thriving--much as a man confused about what friendship requires will have trouble being a friend. . . . Redefining marriage will also harm the material interests of couples and children. As more people absorb the new law's lesson that marriage is fundamentally about emotions, marriages will increasingly take on emotion's tyrannical inconstancy. Because there is no reason that emotional unions--any more than the emotions that define them, or friendships generally--should be permanent or limited to two, these norms of marriage would make less sense. People would thus feel less bound to live by them whenever they simply preferred to live otherwise. . . . As we document below, even leading revisionists now argue that if sexual complementarity is optional, so are permanence and exclusivity. This is not because the slope from same-sex unions to expressly temporary and polyamorous ones is slippery, but because most revisionist arguments level the ground between them: If marriage is primarily about emotional union, why privilege two-person unions, or permanently committed ones? What is it about emotional union, valuable as it can be, that requires these limits? As these norms weaken, so will the emotional and material security that marriage gives spouses. Because children fare best on most indicators of health and well-being when reared by their wedded biological parents, the same erosion of marital norms would adversely affect children's health, education, and general formation. The poorest and most vulnerable among us would likely be hit the hardest. And the state would balloon: to adjudicate breakup and custody issues, to meet the needs of spouses and children affected by divorce, and to contain and feebly correct the challenges these children face.

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

Tim Tigner began his career in Soviet Counterintelligence with the US Army Special Forces, the Green Berets. That was back in the Cold War days when, “We learned Russian so you didn't have to,” something he did at the Presidio of Monterey alongside Recon Marines and Navy SEALs. With the fall of the Berlin Wall, Tim switched from espionage to arbitrage. Armed with a Wharton MBA rather than a Colt M16, he moved to Moscow in the midst of Perestroika. There, he led prominent multinational medical companies, worked with cosmonauts on the MIR Space Station (from Earth, alas), chaired the Association of International Pharmaceutical Manufacturers, and helped write Russia’s first law on healthcare. Moving to Brussels during the formation of the EU, Tim ran Europe, Middle East, and Africa for a Johnson & Johnson company and traveled like a character in a Robert Ludlum novel. He eventually landed in Silicon Valley, where he launched new medical technologies as a startup CEO. In his free time, Tim has climbed the peaks of Mount Olympus, hang glided from the cliffs of Rio de Janeiro, and ballooned over Belgium. He earned scuba certification in Turkey, learned to ski in Slovenia, and ran the Serengeti with a Maasai warrior. He acted on stage in Portugal, taught negotiations in Germany, and chaired a healthcare conference in Holland. Tim studied psychology in France, radiology in England, and philosophy in Greece. He has enjoyed ballet at the Bolshoi, the opera on Lake Como, and the symphony in Vienna. He’s been a marathoner, paratrooper, triathlete, and yogi.  Intent on combining his creativity with his experience, Tim began writing thrillers in 1996 from an apartment overlooking Moscow’s Gorky Park. Decades later, his passion for creative writing continues to grow every day. His home office now overlooks a vineyard in Northern California, where he lives with his wife Elena and their two daughters. Tim grew up in the Midwest, and graduated from Hanover College with a BA in Philosophy and Mathematics. After military service and work as a financial analyst and foreign-exchange trader, he earned an MBA in Finance and an MA in International Studies from the University of Pennsylvania’s Wharton and Lauder Schools.  Thank you for taking the time to read about the author. Tim is most grateful for his loyal fans, and loves to correspond with readers like you. You are welcome to reach him directly at tim@timtigner.com.

Washington University found that adding a single extra gene dramatically boosted a mouse’s memory and ability. These “smart mice” could navigate mazes faster, remember events better, and outperform other mice in a wide variety of tests. They were dubbed “Doogie mice,” after the precocious character on the TV show Doogie Howser, M.D. Dr. Tsien began by analyzing the gene NR2B, which acts like a switch controlling the brain’s ability to associate one event with another. (Scientists know this because when the gene is silenced or rendered inactive, mice lose this ability.) All learning depends on NR2B, because it controls the communication between memory cells of the hippocampus. First Dr. Tsien created a strain of mice that lacked NR2B, and they showed impaired memory and learning disabilities. Then he created a strain of mice that had more copies of NR2B than normal, and found that the new mice had superior mental capabilities. Placed in a shallow pan of water and forced to swim, normal mice would swim randomly about. They had forgotten from just a few days before that there was a hidden underwater platform. The smart mice, however, went straight to the hidden platform on the first try. Since then, researchers have been able to confirm these results in other labs and create even smarter strains of mice. In 2009, Dr. Tsien published a paper announcing yet another strain of smart mice, dubbed “Hobbie-J” (named after a character in Chinese cartoons). Hobbie-J was able to remember novel facts (such as the location of toys) three times longer than the genetically modified strain of mouse previously thought to be the smartest. “This adds to the notion that NR2B is a universal switch for memory formation,” remarked Dr. Tsien. “It’s like taking Michael Jordon and making him a super Michael Jordan,” said graduate student Deheng Wang. There are limits, however, even to this new mice strain. When these mice were given a choice to take a left or right turn to get a chocolate reward, Hobbie-J was able to remember the correct path for much longer than the normal mice, but after five minutes he, too, forgot. “We can never turn it into a mathematician. They are rats, after all,” says Dr. Tsien. It should also be pointed out that some of the strains of smart mice were exceptionally timid compared to normal mice. Some suspect that, if your memory becomes too great, you also remember all the failures and hurts as well, perhaps making you hesitant. So there is also a potential downside to remembering too much.

Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?

Some years ago a leading media personality had a high-level conference in Aspen, Colorado, on the topic of evil. (Shouldn’t that meeting have been held elsewhere? South Los Angeles or Soweto?) The outcome was that one or two participants out of a large group thought that there was such a thing as evil. But most were either noncommittal on the point or certain that evil did not exist at all. When you heard their comments it was clear that they simply could not conceptualize the evil to be seen flourishing abundantly around them in the twentieth century. One of the most glaring evidences of the bankruptcy of contemporary ethical thinking is that it cannot deal with evil. A recent proposal to found a field of “Evil Studies” within academia will not be enthusiastically received.7 We should be very sure that the ruined soul is not one who has missed a few more or less important theological points and will flunk a theological examination at the end of life. Hell is not an “oops!” or a slip. One does not miss heaven by a hair, but by constant effort to avoid and escape God. “Outer darkness” is for one who, everything said, wants it, whose entire orientation has slowly and firmly set itself against God and therefore against how the universe actually is. It is for those who are disastrously in error about their own life and their place before God and man.8 The ruined soul must be willing to hear of and recognize its own ruin before it can find how to enter a different path, the path of eternal life that naturally leads into spiritual formation in Christlikeness.

In one of these tales, ‘The Ascetic’, the title character tells his interlocutor that paradises and nirvanas are ‘illusions inside other illusions. If you dream you’re dreaming, is the dream you dream less real than the dream you dream you’re dreaming?’ This sort of musing is vaguely reminiscent of Disquiet in its formative phase, which may be why Pessoa decided to entrust it to Guedes, whose wide-ranging literary talents made him a potentially excellent author-administrator of such a capacious work.

Jesus emphasized again and again that character precedes conduct and that morality is a matter of the heart (5:3–48).

To give one example, consumerism and juvenilization reinforce one another. People who know who they are, who think carefully about purchases, and who exercise self-control are harder to persuade to buy products they don't really need. In contrast, impulsive people who are searching for a sense of identity, who are looking to salve their emotional pain, who desperately crave the approval of others, and who have lots of discretionary income (or are willing to spend as if they do) make ideal consumers. In other words, encouraging people to settle into some of the worst traits of adolescence is good for business. Not all businesses and advertisers operate on this basis, but enough do to encourage the cult of youth and discourage people from growing up. Considerable evidence suggests that consumers can see through these techniques and resist them to some extent. But immersed as we all are in the culture of adolescence, it becomes increasingly hard to embrace the self-denial and character formation necessary to achieve what used to be called mature adulthood.2

For our Christian groups and their leaders, it means that there is a simple, straightforward way in which congregations of Jesus’ people can, without exception, fulfill his call to be an ecclesia, his “called out” ones: a touch point between heaven and earth, where the healing of the Cross and the Resurrection can save the lost and grow the saved into the fullness of human beings in Christ. No special facilities, programs, talents, or techniques are required. It doesn’t even require a budget. Just faithfulness to the process of spiritual formation in Christlikeness exposed in the Scriptures and in the lives of his “peculiar people” through the ages (Titus 2:14, KJV).

Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practises a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself. Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own. There is a limit to the legitimate interference of collective opinion with individual independence: and to find that limit, and maintain it against encroachment, is as indispensable to a good condition of human affairs, as protection against political despotism.