Circumstances Picture Quotes

We are all smiling in the picture, three brothers having a grand old time just playing around in the living room, no agendas, no buried resentments or permanent scars. Even under the best of circumstances, there's just something so damn tragic about growing up.

We carry around in our heads these pictures of what our lives are supposed to look like, painted by the brush of out intentions. It's the great, deep secret of humanity that in the end none of our lives look the way we thought they would. As much as we wish to believe otherwise, most of life is a reaction to circumstances.

For all his pain, he longed to see the author of it. Although he hated Margaret at times, when he thought of that gentle familiar attitude and all the attendant circumstances, he had a restless desire to renew her picture in his mind - a longing for the very atmosphere she breathed. He was in the Charybdis of passion, and must perforce circle and circle ever nearer round the fatal centre.

Enjoyment of life is not based on enjoyable circumstances. It is an attitude of the heart, a decision to enjoy everything because everything - even little, seemingly insignificant things - have a part in the overall "big picture" of life.

If we wished to gain contentment, we might try such rules as these: 1. Allow thyself to complain of nothing, not even of the weather. 2. Never picture thyself to thyself under any circumstances in which thou art not. 3. Never compare thine own lot with that of another. 4. Never allow thyself to dwell on the wish that this or that had been, or were, otherwise than it was, or is. God Almighty loves thee better and more wisely than thou dost thyself. 5. Never dwell on the morrow. Remember that it is God's, not thine. The heaviest part of sorrow often is to look forward to it. "The Lord will provide.

Anyone can take a picture of poverty; it’s easy to focus on the dirt and hurt of the poor. It’s much harder—and much more needful—to pry under that dirt and reveal the beauty and dignity of people that, but for their birth into a place and circumstance different from our own, are just like ourselves. I want my images to tell the story of those people and to move us beyond pity to justice and mercy.

There is no rule that is true under all circumstances, for this is the real and not a statistical world. Because the statistical method shows only the average aspects, it creates an artificial and predominantly conceptual picture of reality.

This sounds idiotic, but every time I encounter a picture of myself I am shocked to have been seen. I do not, under ordinary circumstances, feel seen.

You and Wes," she said, triumphant, "are just likethis ." She was holding a book, a paperback romance. The title, emblazoned in gold across the cover, wasForbidden , and the picture beneath it was of a man in a pirate outfit, eye patch and all, clutching a small, extremely busty woman to his chest. In the background, there was a deserted island surrounded by blue water. "We're pirates?" I said. She tapped the book with one fingernail. "This story," she said, "is all about two people who can't be together because of other circumstances. But secretly, they pine and lust for each other constantly, the very fact that their love is forbidden fueling their shared passion." "Did you just make that up?" "No," she said, flipping the book over to read the back cover. "It's right here! And it's totally you and Wes. You can't be together, which is exactly why you want to be. And why you can't admit it to us, because that would make it less secret and thus less passionate.

We were never promised precision in this life... With the gift of agency to mankind, life cannot possibly present a perfectly tidy picture. The ambiguities of circumstances are partly, if not largely, the cumulative result of our varied use of our moral agency, but also of the structure of life itself.

Dreams appear much more prominent and clear when the dreamer is in an unhealthy state - they have an extraordinary semblance of reality. Most monstrous pictures are put together but all the circumstances are so subtly interwoven the details so artistically harmonious in every minute respect as to defy human imitation. Such morbid dreams are always recollected for very long and produce strong impressions on the disordered and already excited organs of the dreamer.

All my life, I've always waited for signs. Like with art, like with everything. I've waited for things to fall into place and to feel right, to feel like the universe had given me its permission and its blessing. But maybe you never really get that, or maybe only some of us do, if we're lucky, if we're born to the right people in the right circumstances at the right time, and even then, maybe not. And the rest of us--the world will tell you over and over you aren't good enough, in as many ways as it knows how. Maybe you have to fight for your place in it no matter what, no matter who you are.

if there’s one thing I learned this year, it’s that you rise up to the circumstances when they are presented to you. We are so much stronger than we think we are. But sometimes, we go through decades without having a reason to be tested. The thing about life is, it always hits us. No one leads a charmed life. Even the blond, gorgeous, picture-perfect, popular rich girl harbors secrets. Even the football captain. Even the rich mother of two who married her hot millionaire ex-student. The ballet prodigy. Everyone’s got a story, and we all have chapters we’d rather not read aloud.

Then comes the process of visualization. You must see the picture more and more complete, see the detail, and, as the details begin to unfold the ways and means for bringing it into manifestation will develop. One thing will lead to another. Thought will lead to action, action will develop methods, methods will develop friends, and friends will bring about circumstances, and, finally, the third step, or Materialization, will have been accomplished.

It takes real feelings to create the illusion that others have power to offend and anger us. Projecting such interpretations upon everything around us is in many ways like living in a box of our own making... you might think of these walls as a falsification of reality-- a distorted way of seeing, feeling, and thinking about other people that makes them seem offensive or malicious or otherwise untrustworthy. Remember, the people are really there, but we all ourselves off from the truth about them by the false way we picture them... Living in a box means being convinced that other people and our circumstances are responsible for our feelings and our helplessness to overcome them. What we can't see when we're in the box is that the way the world appears to us is a projection, and that we are making this projection to justify ourselves in self-betrayal. We cannot see that it's not others' actions but our accusations that result in our feeling offended.

That is what the highest criticism really is, the record of one's own soul. It is more fascinating than history, as it is concerned simply with oneself. It is more delightful than philosophy, as its subject is concrete and not abstract, real and not vague. It is the only civilized form of autobiography, as it deals not with events, but with the thoughts of one's life; not with life's physical accidents of deed or circumstance, but with the spiritual moods and imaginative passions of the mind...The best that one can say of most modern creative art is that it is just a little less vulgar than reality, and so the critic, with his fine sense of distinction and sure instinct of delicate refinement, will prefer to look into the silver mirror or through the woven veil, and will turn his eyes away from the chaos and clamor of actual existence, though the mirror be tarnished and the veil be torn. His sole aim is to chronicle his own impressions. It is for him that pictures are painted, books written, and marble hewn into form.

When I feel ill, cinema pictures of the circumstances of my death flit across my mind's eye. I cannot prevent them. I consider the nature of the disease and all I said before I died- something heroic, of course!

Under no circumstance should you ever accept an invitation to go see The Rocky Horror Picture Show. White people spend less time preparing for their SATs than they do for this movie.

Difficult roads can lead you to beautiful destinations; and the beauty of humanity is in our shared mutuality and intrinsic reciprocity, you are never alone in your difficulty, we are all made of the same stardust! The essence of spirituality and the bigger picture is to uncover who you truly are and share in that hard-won individuality; to be a force of good aligning with your gifts, talents and special qualities that we all grow from. We can transmute and transition every seemingly negative thought, emotion, and circumstance for our greater good and those around us.

Imagine you are a member of a tour visiting Greece. The group goes to the Parthenon. It is a bore. Few people even bother to look — it looked better in the brochure. So people take half a look, mostly take pictures, remark on serious erosion by acid rain. You are puzzled. Why should one of the glories and fonts of Western civilization, viewed under pleasant conditions — good weather, good hotel room, good food, good guide — be a bore? Now imagine under what set of circumstances a viewing of the Parthenon would not be a bore. For example, you are a NATO colonel defending Greece against a Soviet assault. You are in a bunker in downtown Athens, binoculars propped up on sandbags. It is dawn. A medium-range missile attack is under way. Half a million Greeks are dead. Two missiles bracket the Parthenon. The next will surely be a hit. Between columns of smoke, a ray of golden light catches the portico. Are you bored? Can you see the Parthenon? Explain.

Without knowing it he drew a very pleasant picture of an affectionate, happy family who lived unpretentiously in circumstances of moderate affluence at peace with themselves and the world and undisturbed by any fear that anything might happen to affect their security. The life he described lacked neither grace nor dignity; it was healthy and normal, and through its intellectual interests not entirely material; the persons who led it were simple and honest, neither ambitious nor envious, prepared to do their duty by the state and by their neighbors according to their lights; and there was in them neither harm nor malice. If Lydia saw how much of their good nature, their kindliness, their unpleasing self-complacency depended on the long-established and well-ordered prosperity of the country that had given them birth; if she had an inkling that, like children building castles on the sea sand, they might at any moment be swept away by a tidal wave, she allowed no sign of it to appear on her face.

Every age has its own collective neurosis, and every age needs its own psychotherapy to cope with it. The existential vacuum which is the mass neurosis of the present time can be described as a private and personal form of nihilism; for nihilism can be defined as the contention that being has no meaning. As for psychotherapy, however, it will never be able to cope with this state of affairs on a mass scale if it does not keep itself free from the impact and influence of the contemporary trends of a nihilistic philosophy; otherwise it represents a symptom of the mass neurosis rather than its possible cure. Psychotherapy would not only reflect a nihilistic philosophy but also, even though unwillingly and unwittingly, transmit to the patient what is actually a caricature rather than a true picture of man. First of all, there is a danger inherent in the teaching of man's "nothingbutness," the theory that man is nothing but the result of biological, psychological and sociological conditions, or the product of heredity and environment. such a view of man makes a neurotic believe what he is prone to believe anyway, namely, that he is the pawn and victim of outer influences or inner circumstances. This neurotic fatalism is fostered and strengthened by a psychotherapy which denies that man is free. To be sure, a human being is a finite thing and his freedom is restricted. It is not freedom from conditions, but it is freedom to take a stand toward the conditions. As I once put it: "As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps-concentration camps, that is-and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.

I cried because there are those of them who are just as intelligent as Ricky Wasserman or Arnie Greenwald or Yael Berg and just because of circumstance, they turn out so horribly. They see the young and affluent, they see their cars and their vacations and their fancy clothes, and they set their hearts on obtaining objects of material wealth. The young and rich already have these things, so they are free to devote their energies to developing their minds or having good, clean fun, or anything they want, really. And they are able to set their goals on spiritual fulfillment because they have everything they need otherwise. It's just not fair.

Playing pool with Korean officials one evening in the Koryo Hotel, which has become the nightspot for foreign businessmen and an increasing number of diplomats (to say nothing of the burgeoning number of spies and journalists traveling under second identities), I was handed that day's edition of the Pyongyang Times. At first glance it seemed too laughable for words: endless pictures of the 'Dear Leader'—Little Boy's exalted title—as he was garlanded by adoring schoolchildren and heroic tractor drivers. Yet even in these turgid pages there were nuggets: a telegram congratulating the winner of the Serbian elections; a candid reference to the 'hardship period' through which the country had been passing; an assurance that a certain nuclear power plant would be closed as part of a deal with Washington. Tiny cracks, to be sure. But a complete and rigid edifice cannot afford fissures, however small. There appear to be no hookers, as yet, in Pyongyang. Yet if casinos come, can working girls be far behind? One perhaps ought not to wish for hookers, but there are circumstances when corruption is the only hope.

You don’t write a book when God called you to publish a library! You don’t plant a tree when God send you to cultivate a forest! You don’t evangelize to a crowd when God called you for a multitude! No matter the circumstances, find yourself doing something relevant and do it till all is well done!

I can do anything I believe I can do! I’ve got it, and every day I get more of it. I have talent, skills, and ability. I set goals and I reach them. I know what I want out of life. I go after it and I get it. People like me, and I feel good about myself. I have a sense of pride in who I am, and I believe in myself. Nothing seems to stop me. I have a lot of determination. I turn problems into advantages. I find possibilities in things that other people never give a chance. I have a lot of energy—I am very alive! I enjoy life and I can tell it and so can others. I keep myself up, looking ahead, and liking it. I know that I can accomplish anything I choose, and I refuse to let anything negative hold me back or stand in my way. I am not afraid of anything or anyone. I have strength, power, conviction, and confidence! I like challenges and I meet them head on, face to face—today especially! I am on top of the world and I’m going for it. I have a clear picture in my mind of what I want. I can see it in front of me. I know what I want and I know how to get it. I know that it’s all up to me and I know I can do it. Roadblocks don’t bother me. They just mean that I am alive and running, and I’m not going to stand still for anything. I trust myself I’ve got what it takes—plenty of it—and I know how to use it. Today, more than ever. Today I am unstoppable! I’ve got myself together and I’m getting more together every day. And today—look out world, here I come! Limitations? I don’t even recognize them as limitations. There is no challenge I can’t conquer; there is no wall I can’t climb over. There is no problem I can’t defeat, or turn around and make it work for me. I stand tall! I am honest and sincere. I like to deal with people and they like me. I think well; I think clearly. I am organized; I am in control of myself, and everything about me. I call my shots, and no one has to call them for me. I never blame anyone else for the circumstances of my life. I accept my failings and move past them as easily as I accept the rewards for my victories. I never demand perfection of myself, but I expect the very best of what I have to give—and that’s what I get! I never give myself excuses. I get things done on time and in the right way. Today I have the inner strength to do more than ever. I am an exceptional human being. My goals and my incredible belief in myself turn my goals into reality. I have the power to live my dreams. I believe in them like I believe in myself. And that belief is so strong that there is nothing that diminishes my undefeatable spirit.

Never allow yourself to complain about anything — not even the weather. Never picture yourself in any other circumstances or someplace else. Never compare your lot with another’s. Never allow yourself to wish this or that had been otherwise. Never dwell on tomorrow — remember that [tomorrow] is God’s, not ours.1

This sounds idiotic, but every time I encounter a picture of myself I am shocked to have been seen. I do not, under ordinary circumstances, feel seen. When I walk down the street, my experience is of looking. Manifest to myself in the ethereal privacy of my head, I grow alarmed when presented with evidence of my public body.

I didn’t want to argue with my hosts. I wanted them to talk. But I felt like reminding Li that perhaps forty million Chinese people had died of starvation a half century earlier because they followed their government’s orders. It was the largest famine in history. A snapshot taken then would have given a very different picture of the supposedly essential character of Chinese people, and it would have entirely missed the point. Governments matter. Markets matter. History matters. International circumstances matter.

Harman was right: those pictures were worse. But, leaving aside the fact that photographs of death and nudity, however newsworthy, don't get much play in the press, the power of an image does not necessarily reside in what it depicts. A photograph of a mangled cadaver, or of a naked man trussed in torment, can shock and outrage, provoke protest and investigation, but it leaves little to the imagination. It may be rich in practical information while being devoid of any broader meaning. To the extent that it represents any circumstances or conditions beyond itself, it does so generically. Such photographs are repellent in large part because they have a terrible reductive sameness. Except from a forensic point of view, they are unambiguous, and have the quality of pornography. They are what they show, nothing more. They communicate no vision and, shorn of context, they offer little, if anything, to think about, no occasion for wonder. They have no value as symbols. Of course, the dominant symbol of Western civilization is the figure of a nearly naked man being tortured to death⁠—or more simply, the torture implement itself, the cross. But our pictures of Christ's savage death are the product of religious imagination and idealization. In reality, with his battered flesh scabbed and bleeding and bloated and discolored beneath the pitiless Judean desert sun, he must have been ghastly to behold. Had there been cameras at Calvary, would twenty centuries of believers have been moved to hang photographs of the scene on their altarpieces and in their homes, or to wear an icon of a man being executed around their necks as as an emblem of peace and hope and human fellowship? Photography is too frank to allow for the notion of suffering as noble and ennobling...

And I hope we can convey to God’s children out there how deeply they are loved. How deeply, deeply precious they are to this God. Even the despised refugee whose name no one seems to know. I look frequently at pictures of people fleeing from violence, and there’s so much of it. Look at the children. I say that God is crying, because that is not how God wanted us to live. But you see again even in those circumstances, you have these people who come from other parts of the world to try to help, to make things better. And through the tears, God begins to smile. And when God sees you and hears how you try to help God’s children, God smiles.” The Archbishop was now beaming, and he whispered the word smile as if it were the holy name of God.

But the reality is that no matter what your current circumstances, if you can picture and imagine your life the way you want it to be, if you can think about it being better, then you can indeed create it.

People spoke to foreigners with an averted gaze, and everybody seemed to know somebody who had just vanished. The rumors of what had happened to them were fantastic and bizarre though, as it turned out, they were only an understatement of the real thing. Before going to see General Videla […], I went to […] check in with Los Madres: the black-draped mothers who paraded, every week, with pictures of their missing loved ones in the Plaza Mayo. (‘Todo mi familia!’ as one elderly lady kept telling me imploringly, as she flourished their photographs. ‘Todo mi familia!’) From these and from other relatives and friends I got a line of questioning to put to the general. I would be told by him, they forewarned me, that people ‘disappeared’ all the time, either because of traffic accidents and family quarrels or, in the dire civil-war circumstances of Argentina, because of the wish to drop out of a gang and the need to avoid one’s former associates. But this was a cover story. Most of those who disappeared were openly taken away in the unmarked Ford Falcon cars of the Buenos Aires military police. I should inquire of the general what precisely had happened to Claudia Inez Grumberg, a paraplegic who was unable to move on her own but who had last been seen in the hands of his ever-vigilant armed forces [….] I possess a picture of the encounter that still makes me want to spew: there stands the killer and torturer and rape-profiteer, as if to illustrate some seminar on the banality of evil. Bony-thin and mediocre in appearance, with a scrubby moustache, he looks for all the world like a cretin impersonating a toothbrush. I am gripping his hand in a much too unctuous manner and smiling as if genuinely delighted at the introduction. Aching to expunge this humiliation, I waited while he went almost pedantically through the predicted script, waving away the rumored but doubtless regrettable dematerializations that were said to be afflicting his fellow Argentines. And then I asked him about Senorita Grumberg. He replied that if what I had said was true, then I should remember that ‘terrorism is not just killing with a bomb, but activating ideas. Maybe that’s why she’s detained.’ I expressed astonishment at this reply and, evidently thinking that I hadn’t understood him the first time, Videla enlarged on the theme. ‘We consider it a great crime to work against the Western and Christian style of life: it is not just the bomber but the ideologist who is the danger.’ Behind him, I could see one or two of his brighter staff officers looking at me with stark hostility as they realized that the general—El Presidente—had made a mistake by speaking so candidly. […] In response to a follow-up question, Videla crassly denied—‘rotondamente’: ‘roundly’ denied—holding Jacobo Timerman ‘as either a journalist or a Jew.’ While we were having this surreal exchange, here is what Timerman was being told by his taunting tormentors: Argentina has three main enemies: Karl Marx, because he tried to destroy the Christian concept of society; Sigmund Freud, because he tried to destroy the Christian concept of the family; and Albert Einstein, because he tried to destroy the Christian concept of time and space. […] We later discovered what happened to the majority of those who had been held and tortured in the secret prisons of the regime. According to a Navy captain named Adolfo Scilingo, who published a book of confessions, these broken victims were often destroyed as ‘evidence’ by being flown out way over the wastes of the South Atlantic and flung from airplanes into the freezing water below. Imagine the fun element when there’s the surprise bonus of a Jewish female prisoner in a wheelchair to be disposed of… we slide open the door and get ready to roll her and then it’s one, two, three… go!

He thought he would light the fire when he got inside, and make himself some breakfast, just to pass away the time; but he did not seem able to handle anything from a scuttleful of coals to a teaspoon without dropping it or falling over it, and making such a noise that he was in mortal fear that it would wake Mrs. G. up, and that she would think it was burglars and open the window and call “Police!” and then these two detectives would rush in and handcuff him, and march him off to the police-court. He was in a morbidly nervous state by this time, and he pictured the trial, and his trying to explain the circumstances to the jury, and nobody believing him, and his being sentenced to twenty years’ penal servitude, and his mother dying of a broken heart.  So he gave up trying to get breakfast, and wrapped himself up in his overcoat and sat in the easy-chair till Mrs. G came down at half-past seven.

Today the Director opened his remarks by telling us what we must always do when the author, the director, and the others who are working on a production, leave out things we need to know. We must have, first of all, an unbroken series of supposed circumstances in the midst of which our exercise is played. Secondly we must have a solid line of inner visions bound up with those circumstances, so that they will be illustrated for us. During every moment we are on the stage, during every moment of the development of the action of the play, we must be aware either of the external circumstances which surround us (the whole material setting of the production), or of an inner chain of circumstances which we ourselves have imagined in order to illustrate our parts. Out of these moments will be formed an unbroken series of images, something like a moving picture. As long as we are acting creatively, this film will unroll and be thrown on the screen of our inner vision, making vivid the circumstances among which we are moving. Moreover, these inner images create a corresponding mood, and arouse emotions, while holding us within the limits of the play.

Yet one had ancestors in literature as well as in one’s own race, nearer perhaps in type and temperament, many of them, and certainly with an influence of which one was more absolutely conscious. There were times when it appeared to Dorian Gray that the whole of history was merely the record of his own life, not as he had lived in act and circumstance, but as his imagination had created it for him, as if it had been in his brain and in his passions. He felt that he had known them all, those strange terrible figures that had passed across the stage of the world and made sin so marvellous and evil so full of subtlety. It seemed to him that in some mysterious way their lives had been his own.

Tess's feminine hope - shall we confess it - had been so obstinately recuperative as to revive in her surreptitious visions of a domiciliary intimacy continued long enough to break down his coldness even against his judgement. Though unsophisticated in the usual sense, she was not incomplete; and it would have denoted deficiency of womanhood if she had not instinctively known what an argument lies in propinquity. Nothing else would save her, she knew, if this failed. It was wrong to hope in what was of the nature of strategy, she said to herself; yet that sort of hope she could not extinguish. His last representation had now been made, and it was, as she said, a new view. She had truly never though so far as that, and his lucid picture of possible offspring who would scorn her was one that brought deadly conviction to an honest heart which was humanitarian to its centre. Sheer experience had already taught her that, in some circumstances, there was one thing better than to lead a good life, and that was to be saved from leading any life whatever. Like all who have been previsioned by suffering, she could, in the words of M. Sully-Prudhomme, hear a penal sentence in the fiat, 'You shall be born,' particularly if addressed to potential issue or hers.

It came to him, the very picture: he was unshucked oyster, hurtling on the winds, all air, gonad and gut. Chances seemed in a loud hurry around him, but he could do nothing--nothing-- about them. Mestre yearned to be driven by some grand circumstance. Everything in his existence was too slack.

It came to him, the very picture: he was an unshucked oyster, hurtling on the winds, all air, gonad and gut. Chances seemed in a loud hurry around him, but he could do nothing--nothing-- about them. Mestre yearned to be driven by some grand circumstance. Everything in his existence was too slack

Books, monuments, pictures, conversation, are portraits in which he finds the lineaments he is forming. The silent and the eloquent praise him and accost him, and he is stimulated wherever he moves as by personal allusions. A true aspirant, therefore, never needs to look for allusions personal and laudatory in discourse. He hears the commendation, not of himself, but sweeter, of that character he seeks, in every word that is said concerning character, yea, further, in every fact and circumstance, — in the running river and the rustling corn. Praise is looked, homage tendered, love flows from mute nature, from the mountains and the lights of the firmament. (Excerpt from History)

Ella’s prescription for contentment: Never allow yourself to complain about anything — not even the weather. Never picture yourself in any other circumstances or someplace else. Never compare your lot with another’s. Never allow yourself to wish this or that had been otherwise. Never dwell on tomorrow — remember that [tomorrow] is God’s, not ours.1

He spoke as if the answer were a matter of indifference to him. But it was not so. For all his pain, he longed to see the author of it. Although he hated Margaret at times, when he thought of that gentle familiar attitude and all the attendant circumstances, he had a restless desire to renew her picture in his mind—a longing for the very atmosphere she breathed.

Life, to be fully lived, must be lived free. The key to freedom is forgiveness. Forgiveness is a virtue often misunderstood. It is not to close our eyes to wrongs, rather to truly open them and see the wider picture. Forgiveness is release—to unlock the cage of another’s folly to set ourselves free. To not forgive is to chain oneself to people and circumstances of the past. In doing so,

Some years ago, two social psychologists, Edward Jones and Richard Nisbett, argued that when it comes to explaining people's behavior-something like achievement problems, for example there is a big difference between the "observer's perspective"-the perspective of a person observing the behavior-and the "actor's perspective"-the perspective of a person doing the behavior. As observers, Jones and Nisbett said, we're looking at the actor, the person doing the behavior we are trying to explain. Thus the actor dominates our literal and mental visual field, which makes the circumstances to which he is responding less visible to us. In the resulting picture in our minds, the actor sticks out like a sore thumb and the circumstances to which he is responding are obscured from view. Jones and Nisbett held that this picture causes a bias when we try to explain the actor's behavior. We emphasize the things we can see. We emphasize things about the actor-characteristics, traits, and so on-that seem like plausible explanations for her behavior. And we deemphasize, as causes of her behavior, the things we can't see very well, namely, the circumstances to which she is adapting.

In the end, right answers and true stories have a positive cascading effect because they illuminate. They enable one to notice and make sense of things that one might have ignored or thought incomprehensible without them, thus allowing for a clearer picture of the world one is surveying. Wrong answers and false stories obscure matters and have little or no explanatory power. They shed no light on the facts, circumstances, or actions in the world they purport to describe, because they are not really of that world, and thus cannot help explain it. Instead, they tend to make matters more confusing, by creating their own negative cascading effect, as other bad answers, weak, illogical, and/or simply false stories must be offered to shore up the original wrong answer’s deficiencies.

In the evenings in bed, with the light out, I tried to picture death, the “most nothing of all.” In imagination I suppressed all the circumstances of my life and I felt gripped in ever tighter circles of panic. There was no longer any “I.” What is it after all, “I”? ...Then one night, a marvelous idea came to me: Instead of just submitting to this panic, I would try to observe it, to see where it is, what it is. I perceived then that it was connected to a contraction in my stomach, a little under my ribs, and also in my throat...I forced myself to unclench, to relax my stomach. The panic disappeared ... when I tried again to think about death, instead of being gripped by the claws of panic I was filled by an entirely new feeling, whose name I did not know, something between mystery and hope." -Mount Analogue, Rene Daumal

It’s worth thinking about language for a moment, because one thing it reveals, probably better than any other example, is that there is a basic paradox in our very idea of freedom. On the one hand, rules are by their nature constraining. Speech codes, rules of etiquette, and grammatical rules, all have the effect of limiting what we can and cannot say. It is not for nothing that we all have the picture of the schoolmarm rapping a child across the knuckles for some grammatical error as one of our primordial images of oppression. But at the same time, if there were no shared conventions of any kind—no semantics, syntax, phonemics—we’d all just be babbling incoherently and wouldn’t be able to communicate with each other at all. Obviously in such circumstances none of us would be free to do much of anything. So at some point along the way, rules-as-constraining pass over into rules-as-enabling, even if it’s impossible to say exactly where. Freedom, then, really is the tension of the free play of human creativity against the rules it is constantly generating. And this is what linguists always observe. There is no language without grammar. But there is also no language in which everything, including grammar, is not constantly changing all the time.

What do I think was modernism’s subject, then? What was it about? No doubt you can guess my starting point. It was about steam—in both the Malevich and the de Chirico a train still rushes across the landscape. It was about change and power and contingency, in other words, but also control, compression, and captivity—an absurd or oppressive orderliness is haunting the bright new fields and the sunlit squares with their eternally flapping flags. Modernism presents us with a world becoming a realm of appearances—fragments, patchwork quilts of color, dream-tableaux made out of disconnected phantasms. But all of this is still happening in modernism, and still resisted as it is described. The two paintings remain shot through, it seems to me, with the effort to answer back to the flattening and derealizing-the will to put the fragments back into some sort of order. Modernism is agonized, but its agony is not separable from weird levity or whimsy. Pleasure and horror go together in it. Malevich may be desperate, or euphoric. He may be pouring scorn on the idea of collective man, or spelling the idea out with utter childish optimism. We shall never know his real opinions. His picture entertains both. Modernism was certainly about the pathos of dream and desire in twentieth- century circumstances, but, again, the desires were unstoppable, ineradicable. The upright man will not let go of the future. The infinite still exists at the top of the tower. Even in the Picasso the monster flashing up outside the window is my monster, my phantasm, the figure of my unnegotiable desire. The monster is me—the terrible desiring and fearing subject inside me that eludes all form of conditioning, all the barrage of instructions about what it should want and who it should be. This is Picasso’s vestigial utopianism. You think that modernity is a realm of appetite and immediacy! I’ll show you appetite! I’ll show you immediacy! I shall, as a modernist, make the dreams of modernity come true. Modernism was testing, as I said before. It was a kind of internal exile, a retreat into the territory of form; but form was ultimately a crucible, an act of aggression, an abyss into which all the comfortable “givens” of the culture were sucked and then spat out.

What is it about a future time perspective that is so beneficial? Researchers believe that people who can project themselves into the future are more optimistic, have a stronger sense of purpose, and are able to press past petty disappointments. They see the big picture and avoid being weighed down by the strains of their present circumstances. As in the study of college students, they feel more engaged in what they're doing because they see where it's leading them.

He spoke as if the answer were a matter of indifference to him. But it was not so. For all his pain, he longed to see the author of it. Although he hated Margaret at times, when he thought of that gentle familiar attitude and all the attendant circumstances, he had a restless desire to renew her picture in his mind--a longing for the very atmosphere she breathed. He was in the Charybdis of passion, and must perforce circle and circle ever nearer round the fatal centre.

The key to seeing ourselves in this picture is to firmly grasp that God is still working his plan even when we can’t see it. We cannot genuinely claim to believe in the unseen, supernatural world while not believing that God’s intelligent providence is active in our lives and the affairs of human history. God wants us to live intentionally​—believing that his unseen hand and the invisible agents loyal to him and us (Heb. 1:14) are engaged in our circumstances so that, together, God’s goal of a global Eden moves unstoppably onward. Each of us is vital to someone’s path to the kingdom and the defense of that kingdom. Each day affords us contact with people under the dominion of darkness and opportunities to encourage each other in the hard task of fulfilling our purpose in an imperfect world. Everything we do and say matters, though we may never know why or how. But our job isn’t to see—it’s to do. Walking by faith isn’t passive—it’s purposeful.

These kinds of circumstances and bodily chemistry can steal the gifts of divine love too, as if all of God's love letters and picture albums are burning up in a fire just outside the door, a fire which we are helpless to stop. We sit there, helpless in the dark of divine absence, tied to this chair, present only to ash and wheeze, while all we hold dear seems lost forever. We even wonder if we're brought this all on ourselves. It's our fault. God is against us. We've forfeited God's help.

I tell myself that I want to live a happy life, and that the circumstances for happiness just haven’t arisen. But what if that’s not true? What if I’m the one who can’t let myself be happy? Because I’m scared, or I prefer to wallow in self-pity, or I don’t believe I deserve good things, or some other reason. Whenever something good happens to me I always find myself thinking: I wonder how long it will be until this turns out badly. And I almost want the worst to happen sooner, sooner rather than later, and if possible straight away, so at least I don’t have to feel anxious about it anymore. If, as I think is quite possible now, I never have any children and never write any books, I suppose I will leave nothing on this earth to be remembered by. And maybe that’s better. It makes me feel that rather than worrying and theorising about the state of the world, which helps no one, I should put my energy into living and being happy. When I try to picture for myself what a happy life might look like, the picture hasn’t changed very much since I was a child – a house with flowers and trees around it, and a river nearby, and a room full of books, and someone there to love me, that’s all. Just to make a home there, and to care for my parents when they grow older. Never to move, never to board a plane again, just to live quietly and then be buried in the earth. What else is life for? But even that seems so beyond me that it’s like a dream, completely unrelated to anything in reality.

In addition to the picture of women as evil is the impossible cultural model of manliness that boys are expected to emulate. This model requires that a man be powerful, independent, invulnerable, in charge, and nonemotional. Certainly he must never be afraid of or dependent on women. No man can live up to this model because it doesn't allow for normal human emotions and needs. It is particularly unrealistic for the man whose childhood circumstances left him with a desperate neediness for a woman's love.

In those days, and later as a young man, I used to try to picture in my imagination the feelings and ambitions of a white boy with absolutely no limit placed up on his aspirations and activities. I used to envy the white boy who had no obstacles placed in the way of his becoming a Congressman, Governor, Bishop, or President by reason of the accident of his birth or race. I used to picture the way that I would act under such circumstances; how I would begin at the bottom and keep rising until I reached the highest round of success.

The nature and course of the love between man and woman is determined not only by the individual characters of the lovers; it is influenced also by the imapct of their circumstances on them. The river brings down its gushing nature from the mountain-top that gives it birth, but it acquires its distinctiveness from the contour of the land through which it flows. The same is the case with love. On the one hand, there is the inner feeling, on the other, the conflict with outward circumstances. It is the combination of these two factors that gives the complete picture its individuality. (Author’s Note)

Each of us has a different life puzzle to assemble. The choices you make in the midst of your life journey do have eternal consequences. Yes, you can throw the pieces at God in anger and say, “I do not like the life You have given me, and I refuse to live within these limitations with a humble heart. You have made me a victim. You have ruined my life. I will choose to live in darkness.” If that is your choice, the puzzle of your life will remain fragmented and separated, with holes in the picture. However, if you choose to bow your knee and submit to the varied circumstances of your life, God will do miracles. If you choose to trust and develop your integrity and an inner standard of holiness that isn’t dependent on cultural standards, the puzzle pieces will begin to come together. No matter what your limitations are—health issues, financial problems, a difficult marriage or divorce, a loss of friendship, death of a dream—your life is meant to be filled to the brim with the potential of God’s blessings. But in order to thrive and heal, you must accept any limitations by faith, trust in His faithfulness each step of the way, and wait for His grace so you can live a faithful story right in the place you find yourself.

Before leaving the earth altogether, let us as: How does Music stand with respect to its instruments, their pitches, the scales, modes and rows, repeating themselves from octave to octave, the chords, harmonies, and tonalities, the beats, meters, and rhythms, the degrees of amplitude (pianissimo, piano, mezzo-piano, mezzo-forte, forte, fortissimo)? Though the majority go each day to the schools where these matters are taught, they read when time permits of Cape Canaveral, Ghana, and Seoul. And they’ve heard tell of the music synthesizer, magnetic tape. They take for granted the dials on radios and television sets. A tardy art, the art of Music. And why so slow? Is it because, once having learned a notation of pitches and durations, musicians will not give up their Greek? Children have been modern artists for years now. What is it about Music that sends not only the young but adults too as far into the past as they can conveniently go? The module? But our choices never reached around the globe, and in our laziness, when we changed over to the twelve-tone system, we just took the pitches of the previous music as though we were moving into a furnished apartment and had no time to even take the pictures off the walls. What excuse? That nowadays things are happening so quickly that we become thoughtless? Or were we clairvoyant and knew ahead of time that the need for furniture of any kind would disappear? (Whatever you place there in front of you sits established in the air.) The thing that was irrelevant to the structures we formerly made, and this was what kept us breathing, was what took place within them. Their emptiness we took for what it was – a place where anything could happen. That was one of the reasons we were able when circumstances became inviting (chances in consciousness, etc.) to go outside, where breathing is child’s play: no walls, not even the glass ones which, though we could see through them, killed the birds while they were flying.

Decentralized Command was a necessity. In such situations, the leaders did not call me and ask me what they should do. Instead, they told me what they were going to do. I trusted them to make adjustments and adapt the plan to unforeseen circumstances while staying within the parameters of the guidance I had given them and our standard operating procedures. I trusted them to lead. My ego took no offense to my subordinate leaders on the frontlines calling the shots. In fact, I was proud to follow their lead and support them. With my leaders running their teams and handling the tactical decisions, it made my job much easier by enabling me to focus on the bigger picture.

The final indication of a crony belief is that nothing important is allowed to ride on it. To show this is true of gender-identity ideology, I offer the following thought experiment. Picture a person who insists transwomen are women in every circumstance. If transwomen commit crimes, they belong in women's prisons; if they play sports, they belong on women's teams. If they are attracted to women, lesbians must regard them as potential sexual partners. Such a person will accept no distinction between sex and gender. Transwomen differ from 'cis women' only in having been mistakenly 'assigned male at birth'. Now, what will our true believer do if they need a gestational surrogate?

...I drag the kids to the farmers' market and fill out the week's cheap supermarket haul with a few vivid bunches of organic produce...Once home, I set out fresh flowers and put the fruit in a jadeite bowl. A jam jar of garden growth even adorns the chartreuse kids' table...I found some used toddler-sized chairs to go around it...It sits right in front of the tall bookcases...When the kids are eating or coloring there, with the cluster or mismatched picture frames hanging just to their left, my son with his mop of sandy hair, my daughter just growing out of babyhood...they look like they could be in a Scandinavian design magazine. I think to myself that maybe motherhood is just this, creating these frames, the little vistas you can take in that look like pictures from magazines, like any number of images that could be filed under familial happiness. They reflect back to you that you're doing it - doing something - right. In my case, these scenes are like a momentary vacation from the actual circumstances of my current life. Children, clean and clad in brightly striped clothing, snacking on slices of organic plum. My son drawing happy gel pen houses, the flourishing clump of smiley-faced flowers beneath a yellow flat sun. To counter the creeping worry that I am a no-good person, I must collect a lot of these images, postage-stamp moments I can gaze upon and think, I can't be fucking up that bad. Can I?

Darkness Always Ends No matter how your day goes, the sun always rises the next day. You get a fresh start. Likewise, I’ve learned every dark season in life comes to an end. If you hang in there long enough, you’ll reach the dawn. I believe God created that sunrise-sunset pattern as a reminder for us when life gets difficult. For official records, we measure time by the midnight hour. Our calendar days go from midnight to midnight. We begin and end our days in darkness. And when we consider our days, we split them into two parts: daytime first, followed by nighttime. Light first, then the darkness. But not everyone views the cycle that way. The biblical account of creation reverses our cycle: “And there was evening and there was morning, one day” (Genesis 1:5). The Jewish calendar follows suit with that original creation account. That calendar runs from sunset to sunset. The full hours of darkness come first, followed by the full hours of light. In other words, from God’s perspective, each day ends with light. Year after year, I’ve derived such encouragement from that picture. I believe this is why the psalmist David wrote, “Weeping may last for the night, but a shout of joy comes in the morning” (Psalm 30:5). You have every reason to believe for a miracle. You have every reason to believe God won’t abandon you. Nothing in this life lasts forever. Your dark season will come to an end. And chances are, it won’t take until your dying day. It won’t kill you. Things might look bleak at first, but they can improve. With night and day, God has given us a picture of hope. The sun always rises. Things will always get brighter. “The end of a matter is better than its beginning” (Ecclesiastes 7:8). Whether it’s a day or a season in your life, it doesn’t matter how things look in the midst of it. What matters is how it ends. Oftentimes, for the circumstances to improve, we must take particular steps along the way. A bright outcome might depend, in part, on how we choose to respond to what has occurred. Or preemptive steps might put us at an advantage down the road. God give us a role to perform. But the breakthrough is available.

One can take the colour-electric field as the fundamental entity, and then try to understand the picture of a string stretched between the quarks as a consequence of space having properties that make it something like an electric version of a superconductor. This is the route taken by those physicists who work on QCD. For them, the key problem is to understand why empty space has properties that make it behave in certain circumstances like a superconductor. This is not as crazy as it sounds. We understand that in quantum theory space must be seen to be full of oscillating random fields, as discussed in Chapter 6. So we may imagine that these vaccum fluctuations sometimes behave like the atoms in a metal in a way that leads to large-scale effects like superconsuctivity.

When you can’t feel or act in a way that connects you to your bigger-picture goal of warmth and harmony, it’s worth attempting a “bottom-up” rather than a “top-down” strategy, focusing on the in-the-moment possibilities for awareness, kindness, and responsiveness. A finer-grained attention to what you are each doing to cause bad interactions can enable you to notice what each of you could do differently and gently lead you away from dwelling in a miasma of emotional negativity that toxifies the whole relational atmosphere. Attention to process, not outcome; awareness in the moment; tuning in to your own emotional weather—these are valuable mindfulness techniques under any circumstances, but they are particularly important to creating the moments of repair or attunement that can then promote a more positive big picture. As

Radar Data #12 It was in the absence of light as when near new moon and no moonlight; as when a part of a picture is in shadow (as opposed to a light); as when in the condition of being hidden from view, obscure, or unknown—in concealment, or else without knowledge as regards to some particular; and of the weather, season, air, sky, sea, etc., characterized by tempest; in times, events, circumstances etc. subject to tempers; inflamed, indicative, predictive, or symbolical of strife (harbinger of coming trouble)—a period of darkness occurring between one day & the next during which a place receives no light from the sun, and what if it is all behind us? I no longer fear the rain will never end, but doubt our ability to return to what lies passed. On the radar, a photopresent scraggle of interference, as if the data is trying to pretend something’s out there where everything is lost.

More than one of the persons whom this afternoon party had collected or whose memory it evoked, provided me with the successive appearances he had presented under widely dissimilar circumstances. The individual rose before me again as he had been and, in doing so, called forth the various aspects of my own life, like different perspectives in a countryside where a hill or a castle seems at one moment to be to the right, at another to the left, to dominate a forest or emerge from a valley, thus reminding the traveller of changes of direction and altitude in the road he has been following. As I went further and further back I finally discovered pictures of the same individual, separated by such long intervals, represented by such distinct personalities, with such different meanings that, as a rule, I eliminated them from my field of recollection when I believed I had made contact with them, and often ceased believing they were the same people I had formerly known.

That pain of wanting, the burning desire to possess what you lack, is one of the greatest allies you have. It is a force you can harness to create whatever you want in your life. When you took an honest look at your life back in the previous chapter and rated yourself as being either on the up curve or the down curve in seven different areas, you were painting a picture of where you are now. This diagram shows that as point A. Where you could be tomorrow, your vision of what’s possible for you in your life, is point B. And to the extent that there is a “wanting” gap between points A and B, there is a natural tension between those two poles. It’s like holding a magnet near a piece of iron: you can feel the pull of that magnet tugging at the iron. Wanting is exactly like that; it’s magnetic. You can palpably feel your dreams (B) tugging at your present circumstances (A). Tension is uncomfortable. That’s why it sometimes makes people uncomfortable to hear about how things could be. One of the reasons Dr. Martin Luther King, Jr.’s famous “I have a dream” speech made such a huge impact on the world and carved such a vivid place in our cultural memory is that it made the world of August 1963 very uncomfortable. John Lennon painted his vision of a more harmonious world in the song Imagine. Within the decade, he was shot to death. Gandhi, Jesus, Socrates … our world can be harsh on people who talk about an improved reality. Visions and visionaries make people uncomfortable. These are especially dramatic examples, of course, but the same principle applies to the personal dreams and goals of people we’ve never heard of. The same principle applies to everyone, including you and me. Let’s say you have a brother, or sister, or old friend with whom you had a falling out years ago. You wish you had a better relationship, that you talked more often, that you shared more personal experiences and conversations together. Between where you are today and where you can imagine being, there is a gap. Can you feel it?

By contrast, when you read people who have thought seriously about the deeper historical and cultural forces that have shaped the modern West, you find a rather different picture emerging.22 Fidelity scores higher than novelty. Loss of influence is not a cause for panic. The doctrines, experiences, and practices that the church needs today are much the same as the ones she needed in the eighteenth century, and the tenth, and the second. We are responsible for obedience not outcomes, faithfulness not fruit; if we do not see the results we used to by praying, worshiping, reading Scripture, serving the poor, preaching the gospel, sharing the sacraments, and loving one another, we carry on with those things regardless and walk by faith not by sight. Genuine revival, when it comes, is at God’s initiative rather than ours. In the meantime, we wait, rejoicing always, praying without ceasing, giving thanks in all circumstances, and resolving not to be anxious about tomorrow, for we have no idea what tomorrow will bring.

Everything in this world that you think you own is not really yours, Zeidy says. It can be taken from you at any moment. Small comfort, to think that my few possessions can be stolen in the night. A parent, a sibling, a house, a dress—all of those things are possessions; in the long run, they don’t matter. Zeidy says he knows this because he knows what it is like to lose everything. He says that the only thing of value one can achieve in this life is menuchas hanefesh, the deep, inner serenity that prevails even in the face of persecution. Our ancestors were so strong, they could maintain complete calm even under the gravest of circumstances; grievous bodily torture and unspeakable anguish did nothing to sway them from their tranquil position. When you have faith, Zeidy says, you can grasp how meaningless life is, in terms of the bigger picture. From the perspective of heaven, our suffering is minuscule, but if your soul is so weighed down that you cannot see beyond what’s in front of you, then you can never be happy.

She gazed at the man across from her. Her lover. His powerful shoulders worked beneath his shirt as he pulled on the oars. The display of strength and agility, set to a steady rhythm…memories of their lovemaking assailed her with quiet force. In some other place, under some other circumstance, they might have been a courting couple. Rowing across a placid lake, caressed by a glowing sunset. From a distance, this could have been the picture of romance. But the reality was confusion, and resentment, and pain. Did she feel sorry for misleading him? Sophia considered. She was not sure she could. By his own admission, he would not have made love to her had she not. And she could not regret that exquisite pleasure; nor could she regret sharing it with him. She looked at the handsome, strong, charismatic, passionate, exhausted man across from her. Selfish and wicked though she might be, she could not feel sorry that he was now bound to her-that for good or ill, he had not left her behind. Sophia was, however, unequivocally sorry for one thing. “Gray,” she said, “I’m so sorry I’ve hurt you.” His eyes flashed, and there was a slight hitch in his stroke.

He spoke of his father and mother with a faintly mocking irony which Lydia saw well enough he assumed only to conceal the loving admiration with which he regarded them. Without knowing it he drew a very pleasant picture of an affectionate, happy family who lived unpretentiously in circumstances of moderate affluence at peace with themselves and the world and undisturbed by any fear that anything might happen to affect their security. The life he described lacked neither grace nor dignity; it was healthy and normal, and through its intellectual interests not entirely material; the persons who led it were simple and honest, neither ambitious nor envious, prepared to do their duty by the state and by their neighbours according to their lights; and there was in them neither harm nor malice. If Lydia saw how much of their good nature, their kindliness, their not unpleasing self-complacency depended on the long-established and well-ordered prosperity of the country that had given them birth; if she had an inkling that, like children building castles on the sea sand, they might at any moment be swept away by a tidal wave, she allowed no sign of it to appear on her face. ‘How lucky you English are,’ she said.

Deronda to-night was stirred with, the feeling that the brief remnant of this fervid life had become his charge. He had been peculiarly wrought on by what he had seen at the club of the friendly indifference which Mordecai must have gone on encountering. His own experience of the small room that ardor can make for itself in ordinary minds had had the effect of increasing his reserve; and while tolerance was the easiest attitude to him, there was another bent in him also capable of becoming a weakness— the dislike to appear exceptional or to risk an ineffective insistance on his own opinion. But such caution appeared contemptible to him just now, when he, for the first time, saw in a complete picture and felt as a reality the lives that burn themselves out in solitary enthusiasm: martyrs of obscure circumstance, exiled in the rarity of their own minds, whose deliverances in other ears are no more than a long passionate soliloquy— unless perhaps at last, when they are nearing the invisible shores, signs of recognition and fulfilment may penetrate the cloud of loneliness; or perhaps it may be with them as with the dying Copernicus made to touch the first printed copy of his book when the sense of touch was gone, seeing it only as a dim object through the deepening dusk.

A stranger passes by us in the street with all the marks of the deepest affliction; and we are immediately told that he has just received the news of the death of his father. It is impossible that, in this case, we should not approve of his grief. Yet it may often happen, without any defect of humanity on our part, that, so far from entering into the violence of his sorrow, we should scarce conceive the first movements of concern upon his account. Both he and his father, perhaps, are entirely unknown to us, or we happen to be employed about other things, and do not take time to picture out in our imagination the different circumstances of distress which must occur to him. We have learned, however, from experience, that such a misfortune naturally excites such a degree of sorrow, and we know that if we took time to consider his situation, fully and in all its parts, we should, without doubt, most sincerely sympathize with him. It is upon the consciousness of this conditional sympathy, that our approbation of his sorrow is founded, even in those cases in which that sympathy does not actually take place; and the general rules derived from our preceding experience of what our sentiments would commonly correspond with, correct upon this, as upon many other occasions, the impropriety of our present emotions.

A child is born; he is already somebody. To pick one set of circumstances, let's say that he is a bright boy born into a middle-class family that demands good grades and promotes a worldview that includes playing musical instruments, playing sports, admiring nature, going to college, and getting a good job. The parents pay lip service to the idea that thinking is a good thing but do not do much thinking themselves and do not really like it when their son thinks. They pay lip service to the idea that family members should love one another but don't love much and aren't very warm or friendly. They likewise pay lip service to the ideals of freedom but present their son with the clear message that he is not free to get mediocre grades, not free to dispute their core beliefs, and not free to really be himself. Of course, this all confuses him. In this environment, he becomes sadder than he was born to be, saddened by having to perform at piano recitals that don't interest him and that make him woefully anxious, saddened by having to take his boring classes seriously, saddened by his parents' inability to love him or take an interest in him, saddened by what he learns in school about how human beings treat one another, and saddened most of all by his inability to make sense of this picture of life—a picture that everyone seems to be holding as the way to live but that to him feels odd, contradictory, empty, and meaningless.

..."facts" properly speaking are always and never more than interpretations of the data... the Gospel accounts are themselves such data or, if you like, hard facts. But the events to which the Gospels refer are not themselves "hard facts"; they are facts only in the sense that we interpret the text, together with such other data as we have, to reach a conclusion regarding the events as best we are able. They are facts in the same way that the verdict of a jury establishes the facts of the case, the interpretation of the evidence that results in the verdict delivered. Here it is as well to remember that historical methodology can only produce probabilities, the probability that some event took place in such circumstances being greater or smaller, depending on the quality of the data and the perspective of the historical enquirer. The jury which decides what is beyond reasonable doubt is determining that the probability is sufficiently high for a clear-cut verdict to be delivered. Those who like "certainty" in matters of faith will always find this uncomfortable. But faith is not knowledge of "hard facts"...; it is rather confidence, assurance, trust in the reliability of the data and in the integrity of the interpretations derived from that data... It does seem important to me that those who speak for evangelical Christians grasp this nettle firmly, even if it stings! – it is important for the intellectual integrity of evangelicals. Of course any Christian (and particularly evangelical Christians) will want to get as close as possible to the Jesus who ministered in Galilee in the late 20s of the first century. If, as they believe, God spoke in and through that man, more definitively and finally than at any other time and by any other medium, then of course Christians will want to hear as clearly as possible what he said, and to see as clearly as possible what he did, to come as close as possible to being an eyewitness and earwitness for themselves. If God revealed himself most definitively in the historical particularity of a Galilean Jew in the earliest decades of the Common Era, then naturally those who believe this will want to inquire as closely into the historical particularity and actuality of that life and of Jesus’ mission. The possibility that later faith has in some degree covered over that historical actuality cannot be dismissed as out of the question. So a genuinely critical historical inquiry is necessary if we are to get as close to the historical actuality as possible. Critical here, and this is the point, should not be taken to mean negatively critical, hermeneutical suspicion, dismissal of any material that has overtones of Easter faith. It means, more straightforwardly, a careful scrutiny of all the relevant data to gain as accurate or as historically responsible a picture as possible. In a day when evangelical, and even Christian, is often identified with a strongly right-wing, conservative and even fundamentalist attitude to the Bible, it is important that responsible evangelical scholars defend and advocate such critical historical inquiry and that their work display its positive outcome and benefits. These include believers growing in maturity • to recognize gray areas and questions to which no clear-cut answer can be given (‘we see in a mirror dimly/a poor reflection’), • to discern what really matters and distinguish them from issues that matter little, • and be able to engage in genuine dialogue with those who share or respect a faith inquiring after truth and seeking deeper understanding. In that way we may hope that evangelical (not to mention Christian) can again become a label that men and women of integrity and good will can respect and hope to learn from more than most seem to do today.

Perhaps the immobility of the things around us is imposed on them by our certainty that they are themselves and not anything else, by the immobility of our mind confronting them. However that may be, when I woke thus, my mind restlessly attempting, without success, to discover where I was, everything revolved around me in the darkness, things, countries, years. My body, too benumbed to move, would try to locate, according to the form of its fatigue, the position of its limbs so as to deduce from this the direction of the wall, the placement of the furniture, so as to reconstruct and name the dwelling in which it found itself. Its memory, the memory of its ribs, its knees, its shoulders, offered in succession several of the rooms where it had slept, while around it the invisible walls, changing place according to the shape of the imagined room, spun through the shadows. And even before my mind, hesitating on the thresholds of times and shapes, had identified the house by reassembling the circumstances, it—my body—would recall the kind of bed in each one, the location of the doors, the angle at which the light came in through the windows, the existence of a hallway, along with the thought I had had as I fell asleep and that I had recovered upon waking. My stiffened side, trying to guess its orientation, would imagine, for instance, that it lay facing the wall in a big canopied bed and immediately I would say to myself: “Why, I went to sleep in the end even though Mama didn’t come to say goodnight to me,” I was in the country in the home of my grandfather, dead for many years; and my body, the side on which I was resting, faithful guardians of a past my mind ought never to have forgotten, recalled to me the flame of the night-light of Bohemian glass, in the shape of an urn, which hung from the ceiling by little chains, the mantelpiece of Siena marble, in my bedroom at Combray, at my grandparents’ house, in faraway days which at this moment I imagined were present without picturing them to myself exactly and which I would see more clearly in a little while when I was fully awake.

Just out of interest, not for the piece, what was the story of the little dark picture?” Theodore paused. “Well, it was the night before an engagement. In Virginia. Our Union boys were in their trenches, and the Confederates in theirs, not more than a couple of stone’s throw away. It was quite silent. The moonlight, as you saw, was falling on the scene. There must’ve been all ages, I suppose, between those trenches. Men well into middle years. And plenty who were little more than boys. There were women in the camp, too, of course. Wives, and others. “I supposed they would soon fall asleep. But then, over in the Confederate trenches, some fellow started singing ‘Dixie.’ And soon they were all joining in, right along the line. So they sang ‘Dixie’ at us for a while, then stopped. “Well, sure enough, our boys weren’t going to let it go at that. So a group of ’em started up ‘John Brown’s Body.’ And in no time the whole of our trenches were giving them that. Fine voices too, I may say. “And when they’d done, there was another silence. Then over in the Confederate trench, we heard a single voice. A young fellow by the sound of it. And he started singing a psalm. The twenty-third psalm it was. I’ll never forget that. “As you know, in the South, with the shape-note singing, every congregation is well practiced in the singing of psalms. So again, all along the line, they joined in. Kind of soft. Sweet and low. And maybe it was the moonlight, but I have to say it was the most beautiful sound I ever heard. “But I’d forgotten that many of our boys were accustomed to singing the psalms too. When you consider the profanities you hear spoken every day in camp, you might forget that; but it is so. And to my surprise, our boys began to sing with them. And in a short while, all along the lines, those two armies sang together, free for a moment of their circumstances, as if they were a single congregation of brothers in the moonlight. And then they sang another psalm, and then the twenty-third again. And after that, there was silence, for the rest of the night. “During which time, I took that photograph. “The next morning there was a battle. And before noon, Mr. Slim, I regret to say, there was scarcely a man from either of those trenches left. They had killed each other. Dead, sir, almost every one.” And, caught unawares, Theodore Keller suddenly stopped speaking, and was not able to continue for a minute or two.

On quitting Bretton, which I did a few weeks after Paulina’s departure—little thinking then I was never again to visit it; never more to tread its calm old streets—I betook myself home, having been absent six months. It will be conjectured that I was of course glad to return to the bosom of my kindred. Well! the amiable conjecture does no harm, and may therefore be safely left uncontradicted. Far from saying nay, indeed, I will permit the reader to picture me, for the next eight years, as a bark slumbering through halcyon weather, in a harbour still as glass—the steersman stretched on the little deck, his face up to heaven, his eyes closed: buried, if you will, in a long prayer. A great many women and girls are supposed to pass their lives something in that fashion; why not I with the rest? Picture me then idle, basking, plump, and happy, stretched on a cushioned deck, warmed with constant sunshine, rocked by breezes indolently soft. However, it cannot be concealed that, in that case, I must somehow have fallen overboard, or that there must have been wreck at last. I too well remember a time—a long time—of cold, of danger, of contention. To this hour, when I have the nightmare, it repeats the rush and saltness of briny waves in my throat, and their icy pressure on my lungs. I even know there was a storm, and that not of one hour nor one day. For many days and nights neither sun nor stars appeared; we cast with our own hands the tackling out of the ship; a heavy tempest lay on us; all hope that we should be saved was taken away. In fine, the ship was lost, the crew perished. As far as I recollect, I complained to no one about these troubles. Indeed, to whom could I complain? Of Mrs. Bretton I had long lost sight. Impediments, raised by others, had, years ago, come in the way of our intercourse, and cut it off. Besides, time had brought changes for her, too: the handsome property of which she was left guardian for her son, and which had been chiefly invested in some joint-stock undertaking, had melted, it was said, to a fraction of its original amount. Graham, I learned from incidental rumours, had adopted a profession; both he and his mother were gone from Bretton, and were understood to be now in London. Thus, there remained no possibility of dependence on others; to myself alone could I look. I know not that I was of a self-reliant or active nature; but self-reliance and exertion were forced upon me by circumstances, as they are upon thousands besides; and when Miss Marchmont, a maiden lady of our neighbourhood, sent for me, I obeyed her behest, in the hope that she might assign me some task I could undertake.

Under these circumstances the most anodyne book was a source of danger from the simple fact that love was alluded to, and woman depicted as an attractive creature; and this was enough to account for all—for the inherent ignorance of Catholics, since it was proclaimed as the preventive cure for temptations—for the instinctive horror of art, since to these craven souls every written and studied work was in its nature a vehicle of sin and an incitement to fall. Would it not really be far more sensible and judicious to open the windows, to air the rooms, to treat these souls as manly beings, to teach them not to be so much afraid of their own flesh, to inculcate the firmness and courage needed for resistance? For really it is rather like a dog which barks at your heels and snaps at your legs if you are afraid of him, but who beats a retreat if you turn on him boldly and drive him off. The fact remains that these schemes of education have resulted, on the one hand, in the triumph of the flesh in the greater number of men who have been thus brought up and then thrown into a worldly life, and on the other, in a wide diffusion of folly and fear, an abandonment of the possessions of the intellect and the capitulation of the Catholic army surrendering without a blow to the inroads of profane literature, which takes possession of territory that it has not even had the trouble of conquering. This really was madness! The Church had created art, had cherished it for centuries; and now by the effeteness of her sons she was cast into a corner. All the great movements of our day, one after the other—romanticism, naturalism—had been effected independently of her, or even against her will. If a book were not restricted to the simplest tales, or pleasing fiction ending in virtue rewarded and vice punished, that was enough; the propriety of beadledom was at once ready to bray. As soon as the most modern form of art, the most malleable and the broadest—the Novel—touched on scenes of real life, depicted passion, became a psychological study, an effort of analysis, the army of bigots fell back all along the line. The Catholic force, which might have been thought better prepared than any others to contest the ground which theology had long since explored, retired in good order, satisfied to cover its retreat by firing from a safe distance, with its old-fashioned match-lock blunderbusses, on works it had neither inspired nor written. The Church party, centuries behind the time, and having made no attempt to follow the evolution of style in the course of ages, now turned to the rustic who can scarcely read; it did not understand more than half of the words used by modern writers, and had become, it must be said, a camp of the illiterate. Incapable of distinguishing the good from the bad, it included in one condemnation the filth of pornography and real works of art; in short, it ended by emitting such folly and talking such preposterous nonsense, that it fell into utter discredit and ceased to count at all. And it would have been so easy for it to work on a little way, to try to keep up with the times, and to understand, to convince itself whether in any given work the author was writing up the Flesh, glorifying it, praising it, and nothing more, or whether, on the contrary, he depicted it merely to buffet it—hating it. And, again, it would have done well to convince itself that there is a chaste as well as a prurient nude, and that it should not cry shame on every picture in which the nude is shown. Above all, it ought to have recognized that vices may well be depicted and studied with a view to exciting disgust of them and showing their horrors.

Let us now assume that under truly extraordinary circumstances, the daimon nevertheless breaks through in the individual, so to speak, and is this able to let its destructive transcendence be felt: then one would have a kind of active experience of death. Thereupon the second connection becomes clear: why the figure of the daimon or doppelgänger in the ancient myths could be melded with the deity of death. In the Nordic tradition the warrior sees his Valkyrie precisely at the moment of death or mortal danger. In religious asceticism, mortification, self-renunciation, and the impulse of devotion to God are the preferred methods of provoking and successfully overcoming the crisis I have just mentioned. Everyone knows the expressions which refer to these states, such as the 'mystical death' or 'dark night of the soul', etc. In contrast to this, within the framework of a heroic tradition, the path to the same goal is the active rapture, the Dionysian unleashing of the active element. At its lower levels, we find phenomenons such as the use of dance as a sacred technique for achieving an ecstasy of the soul that summons and uses profound energies. While the individual’s life is surrendered to Dionysian rhythm, another life sinks into it, as if it where his abyssal roots surfacing. The 'wild host' Furies, Erinyes, and suchlike spiritual natures are symbolic picturings of this energy, thus corresponding to a manifestation of the daimon in its terrifying and active transcendence. At a higher level we find sacred war-games; higher still, war itself. And this brings us back to the ancient Aryan concept of battle and the warrior ascetic. At the climax of danger and heroic battle, the possibility for such an extraordinary experience was recognized. The Lating ludere, meaning both 'to play' and 'to fight', seems to contain the idea of release. This is one of the many allusions to the inherent ability of battle to release deeply-buried powers from individual limitations and let them freely emerge. Hence the third comparison: the daimon, the Lar, the individualizing I, etc., are not only identical with the Furies, Erinyes, and other unleashed Dionysian natures, which themselves have many traits similar to the goddess of death — they are also synonymous with the storm maidens of battle, the Valkyries and Fravartis. In the texts, for example, the Fravartis are called 'the terrible, the all-powerful', 'those who attack in storm and bestow victory upon those who conjure them', or, more precisely, those who conjure them up in themselves. From there to the final comparison is only a short step. In the Aryan tradition the same martial beings eventually take on the form of victory-goddesses, a transformation which denotes the happy completion of the inner experience in question. Just as the daimon or doppelgänger signifies a deep, supra-individual power in its latent condition as compared to ordinary consciousness; just as the Furies and Erinyes reflect a particular manifestation of daimonic rages and eruptions (and the goddesses of death, Valkyries, Fravartis, etc., refer to the same conditions, as long as these are facilitated by battle and heroism) — in the same way the goddess of victory is the expression of the triumph of the I over this power. She signifies the victorious ascent to a state unendangered by ecstasies and sub-personal forms of disintegration, a danger that always lurks behind the frenetic moment of Dionysian and even heroic action. The ascent to a spiritual, truly supra-personal condition that makes one free, immortal, and internally indestructible, when the 'Two becomes One', expresses itself in this image of mythical consciousness.

The Mosaic legend of the Fall of Man has preserved an ancient picture representing the origin and consequences of this disunion. The incidents of the legend form the basis of an essential article of the creed, the doctrine of original sin in man and his consequent need of succour. It may be well at the commencement of logic to examine the story which treats of the origin and the bearings of the very knowledge which logic has to discuss. For, though philosophy must not allow herself to be overawed by religion, or accept the position of existence on sufferance, she cannot afford to neglect these popular conceptions. The tales and allegories of religion, which have enjoyed for thousands of years the veneration of nations, are not to be set aside as antiquated even now. Upon a closer inspection of the story of the Fall we find, as was already said, that it exemplifies the universal bearings of knowledge upon the spiritual life. In its instinctive and natural stage, spiritual life wears the garb of innocence and confiding simplicity; but the very essence of spirit implies the absorption of this immediate condition in something higher. The spiritual is distinguished from the natural, and more especially from the animal, life, in the circumstance that it does not continue a mere stream of tendency, but sunders itself to self-realisation. But this position of severed life has in its turn to be suppressed, and the spirit has by its own act to win its way to concord again. The final concord then is spiritual; that is, the principle of restoration is found in thought, and thought only. The hand that inflicts the wound is also the hand which heals it. We are told in our story that Adam and Eve, the first human beings, the types of humanity, were placed in a garden, where grew a tree of life and a tree of the knowledge of good and evil. God, it is said, had forbidden them to eat of the fruit of this latter tree: of the tree of life for the present nothing further is said. These words evidently assume that man is not intended to seek knowledge, and ought to remain in the state of innocence. Other meditative races, it may be remarked, have held the same belief that the primitive state of mankind was one of innocence and harmony. Now all this is to a certain extent correct. The disunion that appears throughout humanity is not a condition to rest in. But it is a mistake to regard the natural and immediate harmony as the right state. The mind is not mere instinct: on the contrary, it essentially involves the tendency to reasoning and meditation. Childlike innocence no doubt has in it something fascinating and attractive: but only because it reminds us of what the spirit must win for itself. The harmoniousness of childhood is a gift from the hand of nature: the second harmony must spring from the labour and culture of the spirit. And so the words of Christ, ‘Except ye become as little children’, etc., are very far from telling us that we must always remain children. Again, we find in the narrative of Moses that the occasion which led man to leave his natural unity is attributed to solicitation from without. The serpent was the tempter. But the truth is, that the step into opposition, the awakening of consciousness, follows from the very nature of man; and the same history repeats itself in every son of Adam. The serpent represents likeness to God as consisting in the knowledge of good and evil: and it is just this knowledge in which man participates when he breaks with the unity of his instinctive being and eats of the forbidden fruit. The first reflection of awakened consciousness in men told them that they were naked. This is a naive and profound trait. For the sense of shame bears evidence to the separation of man from his natural and sensuous life. The beasts never get so far as this separation, and they feel no shame. And it is in the human feeling of shame that we are to seek the spiritual and moral origin origin of dress.

AUTHOR’S NOTE The First Assassin is a work of fiction, and specifically a work of historical fiction—meaning that much of it is based on real people, places, and events. My goal never has been to tell a tale about what really happened but to tell what might have happened by blending known facts with my imagination. Characters such as Abraham Lincoln, Winfield Scott, and John Hay were, of course, actual people. When they speak on these pages, their words are occasionally drawn from things they are reported to have said. At other times, I literally put words in their mouths. Historical events and circumstances such as Lincoln’s inauguration, the fall of Fort Sumter, and the military crisis in Washington, D.C., provide both a factual backdrop and a narrative skeleton. Throughout, I have tried to maximize the authenticity and also to tell a good story. Thomas Mallon, an experienced historical novelist, has described writing about the past: “The attempt to reconstruct the surface texture of that world was a homely pleasure, like quilting, done with items close to hand.” For me, the items close to hand were books and articles. Naming all of my sources is impossible. I’ve drawn from a lifetime of reading about the Civil War, starting as a boy who gazed for hours at the battlefield pictures in The Golden Book of the Civil War, which is an adaptation for young readers of The American Heritage Picture History of the Civil War by Bruce Catton. Yet several works stand out as especially important references. The first chapter owes much to an account that appeared in the New York Tribune on February 26, 1861 (and is cited in A House Dividing, by William E. Baringer). It is also informed by Lincoln and the Baltimore Plot, 1861, edited by Norma B. Cuthbert. For details about Washington in 1861: Reveille in Washington, by Margaret Leech; The Civil War Day by Day, by E. B. Long with Barbara Long; Freedom Rising, by Ernest B. Ferguson; The Regiment That Saved the Capitol, by William J. Roehrenbeck; The Story the Soldiers Wouldn’t Tell, by Thomas P. Lowry; and “Washington City,” in The Atlantic Monthly, January 1861. For information about certain characters: With Malice Toward None, by Stephen B. Oates; Lincoln, by David Herbert Donald; Abe Lincoln Laughing, edited by P. M. Zall; Lincoln and the Civil War in the Diaries of John Hay, edited by Tyler Dennett; Lincoln Day by Day, Vol. III: 1861–1865, by C. Percy Powell; Agent of Destiny, by John S. D. Eisenhower; Rebel Rose, by Isabel Ross; Wild Rose, by Ann Blackman; and several magazine articles by Charles Pomeroy Stone. For life in the South: Roll, Jordan, Roll, by Eugene D. Genovese; Runaway Slaves, by John Hope Franklin and Loren Schweninger; Bound for Canaan, by Fergus M. Bordewich; Narrative of the Life of Henry Box Brown, written by himself; The Fire-Eaters, by Eric H. Walther; and The Southern Dream of a Caribbean Empire, by Robert E. May. For background on Mazorca: Argentine Dictator, by John Lynch. This is the second edition of The First Assassin. Except for a few minor edits, it is no different from the first edition.

Now then,” Falco started as he tucked the canvases back beneath the long table. “Have I proven myself, Signorina Cassandra? May I paint you?” Cass looked down at her long legs protruding from the ruffled skirt. She willed back the images of Aunt Agnese and Luca that threatened to overwhelm her. “You’re not going to display it, are you?” she asked. “I thought I’d hang it by the entrance to the Grand Canal. Call it Signorina Cassandra Caravello in Her Undergarments. What do you think?” “Very funny.” “I thought so.” Falco dragged the wooden stool and easel to the center of the room. He gestured for Cass to take her place on the divan. “Please.” He pulled a pair of lamps close, murmuring something about the insufficient lighting. “Under normal circumstances,” Falco said, “I would ask you to sit during the daytime. It’s the only way to get a clear picture. But it isn’t often I have the place to myself.” He grinned. “And you are certainly not a normal circumstance.” Cass felt herself blushing; she was sure he would have to paint her complexion a mottled red. “Make yourself comfortable,” he said. “Right now it looks as though you’re sitting on a pincushion.” Cass tried a new pose and Falco laughed. “Let me,” he said, and, reaching out, set about readjusting her. He gently eased her onto her left hip, letting the right leg fall forward in front of her. He pulled part of her hair over her shoulder so it twisted and curled around her neck. Cass sipped her drink nervously, hoping the alcohol might relax her. Each of Falco’s touches generated a tiny bolt of lightning inside her. The charge was starting to build up to dangerous levels. “Are your legs cold?” Falco asked. Cass managed to choke out a no. Her whole body was racing with heat, and she felt about two touches away from spontaneous combustion. She was seized by a fleeting impulse to run away; at the same time, she wished he would touch her forever. The costume, the posing, the mysterious alcohol that was dissolving her inhibitions. Cass felt wild and alive, even more so than she had the night they went to the brothels. That night she had been someone else, but tonight she was posing as herself, and she loved it.

Under normal circumstances,” Falco said, “I would ask you to sit during the daytime. It’s the only way to get a clear picture. But it isn’t often I have the place to myself.” He grinned. “And you are certainly not a normal circumstance.

Falco dragged the wooden stool and easel to the center of the room. He gestured for Cass to take her place on the divan. “Please.” He pulled a pair of lamps close, murmuring something about the insufficient lighting. “Under normal circumstances,” Falco said, “I would ask you to sit during the daytime. It’s the only way to get a clear picture. But it isn’t often I have the place to myself.” He grinned. “And you are certainly not a normal circumstance.” Cass felt herself blushing; she was sure he would have to paint her complexion a mottled red.

After the emergence of quantum mechanics in the early 1900s, many great theorists, including Albert Einstein, tried to find the microscopic theoretical underpinnings of superconductivity but to no avail. A quantum mechanical picture of superconductivity did not exist. It was Cooper's ingenious physical insight, known as the Cooper pair, that unlocked the quantum secrets of superconductivity. Under typical circumstances, the individual electrons flowing in a piece of metal wire experience resistance because they repel each other, much like the defending players in rugby or football interfere with the movement of the player with the ball. However, Cooper showed that by using the wave-like property of electrons, they can "pair up," thus changing their repulsive properties in the metal and allowing them to conduct without resistance.

Miss Prideaux had a curious kind of fascination for me. The words ‘distressed gentlewoman’ always came into my mind when I thought of her, though the expression was not really accurate. She was undoubtedly a gentlewoman, but perhaps reduced circumstances described her position better than any phrase suggesting distress or decay. Indeed, I felt that the word ‘reduced’, with its culinary associations hinting at something that has been concentrated and enriched by the boiling away of unnecessary elements, gave a much truer picture.

Happiness is seeing the big picture and despite emergencies, illnesses, obstacles, or other unfortunate circumstances, being able to find something to feel good about.

If, as I believe, the conceptual structures we construct today are too complicated to be accurately specified in advance, and too complex to be built faultlessly, then we must take a radically different approach. Let us turn to nature and study complexity in living things, instead of just the dead works of man. Here we find constructs whose complexities thrill us with awe. The brain alone is intricate beyond mapping, powerful beyond imitation, rich in diversity, self-protecting, and self-renewing. The secret is that it is grown, not built. So it must be with our software systems. Some years ago Harlan Mills proposed that any software system should be grown by incremental development.[11] That is, the system should first be made to run, even though it does nothing useful except call the proper set of dummy subprograms. Then, bit by bit it is fleshed out, with the subprograms in turn being developed into actions or calls to empty stubs in the level below. I have seen the most dramatic results since I began urging this technique on the project builders in my software engineering laboratory class. Nothing in the past decade has so radically changed my own practice, or its effectiveness. The approach necessitates top-down design, for it is a top-down growing of the software. It allows easy backtracking. It lends itself to early prototypes. Each added function and new provision for more complex data or circumstances grows organically out of what is already there. The morale effects are startling. Enthusiasm jumps when there is a running system, even a simple one. Efforts redouble when the first picture from a new graphics software system appears on the screen, even if it is only a rectangle. One always has, at every stage in the process, a working system. I find that teams can grow much more complex entities in four months than they can build.

It's worth thinking about language for a moment, because one thing it reveals, probably better than any other example, is that there is a basic paradox in our very idea of freedom. On the one hand, rules are by their nature constraining. Speech codes, rules of etiquette, and grammatical rules, all have the effect of limiting what we can and cannot say. It is not for nothing that we all have the pictures of the schoolmarm rapping a child across the knuckles for some grammatical error as one of our primordial images of oppression. But at the same time, if there were no shared conventions of any kind--no semantics, syntax, phonemics--we'd all just be babbling incoherently and wouldn't be able to communicate with each other at all. Obviously in such circumstances none of us would be free to do much of anything. So at some point along the way, rules-as-constraining pass over into rules-as-enabling, even if it's impossible to say exactly where. Freedom, then, really is the tension of the free play of human creativity against the rules it is constantly generating. And this is what linguists always observe. There is no language without grammar. But there is also no language in which everything, including grammar, is not constantly changing all the time. (p. 200)

I’ll write you a note a day,” Peter says suddenly, with gusto. “That’ll drive her ass crazy.” I write down, Peter will write Lara Jean one note every day. Peter leans in. “Write down that you have to go to some parties with me. And write down no rom coms.” “Who said anything about rom coms? Not every girl wants to watch rom coms.” “I can just tell that you’re the kind of girl who does.” I’m annoyed that he has this perception of me, and even more annoyed that he’s right. I write, NO DUMB ACTION MOVIES. “Then what does that leave us with?” Peter demands. “Superhero movies, horror movies, period films, documentaries, foreign films--” Peter makes a face, grabs the pen and paper from me, and writes down, NO FOREIGN FILMS. He also writes, Lara Jean will make Peter’s picture her phone wallpaper. “And vice versa!” I say. I point my phone at him. “Smile.” Peter smiles, and ugh, it’s annoying how handsome he is. Then he reaches for his phone and I stop him. “Not right now. My hair looks sweaty and gross.” “Good point,” he says, and I want to punch him. “Can you also write down that under no circumstances can either of us tell anyone the truth?” I ask him. “The first rule of Fight Club,” Peter says knowingly. “I’ve never seen that movie.” “Of course you haven’t,” he says, and I make a face at him. Also: mental note, watch Fight Club.

You're efficient when you do something with minimum waste. & you're effective when you're doing the right something." "...the degree of freedom required to effect change. Slack is the natural enemy of efficiency & vise versa." "...slack represents operational capacity sacrificed in the interest of long term health." "Imagine one of those puzzle games consisting of 8 numbered tiles in a box, with one empty space, so you can slide them around one at a time. The objective is to shuffle the tiles into numerical order. That empty space is the equivalent of slack. If you remove it, the game is technically more efficient, but something is lost. Without the open space, there is no further possibility of moving tiles at all. The layout is optimal as it is, but if time proves otherwise, there is no way to change it." "Having a little bit of wiggle room allows us to respond to changing circumstances, to experiment, & to do things that might not work." → time, money, people on job, or even expectations → Not having slack is taxing. Scarcity weighs on our minds and uses up energy that could go toward doing the task at hand better. It amplifies the impact of failures & unintended consequences. → Slack allows us to handle the inevitable shocks & surprise of life. → Slack is the time when reinvention happens. It is time when you are not 100% busy doing the operational business of your firm. Slack is the time when you are 0% busy. Slack at all levels is necessary to make the organization work effectively & to grow. It is the lubricant of change. Good companies excel in creative use of slack. & bad ones only obsess about removing it. → Only when we are 0% busy can we step back & look at the bigger picture of what we're doing. Slack allows room for that...to think ahead. → We are more productive when we don't try to be productive all the time. → Being comfortable with sometimes being 0% busy means we think about whether we're doing the right thing → Effectiveness → "The secret to top performance is to always be a little underemployed; you waste years by not being able to waste hours. Those seemingly wasted hours are necessary to figure out if you're headed in the right direction.

Indeed, many relationships identified as “codependent” do involve pride, not low self-worth or a deficiency of selflove. An underlying lie of people married to drunks and other “losers” may be their own sense of mastery and self-confidence in being able to change others through their own wonderful goodness and love. They may have excessive belief in their own ability to help another person, or they may think that others will change just because of being married to them. They may also have high expectations of the spouse being forever grateful for being rescued by such an excellent partner. Then when their heroic efforts fail, they may cast blame onto themselves as well as their spouses, parents, or whomever else might be in the picture. They may then experience feelings of hopelessness about themselves and their circumstances. They may be filled with self-pity and be dissatisfied with themselves. But that is not true self-hatred. That is self-love that does not want to suffer.

While a woman looking for a seat may consider manspreading appalling, researchers have conducted an actual study to see if women might find this posture appealing under other circumstances. Using a speed dating application, the American psychologist Tanya Vacharkulksemsuk found that “postural expansion” works for men. Pictures of men holding a power pose with spread limbs and a stretched torso were contrasted with men adopting folded postures. Poses that take up space convey openness and dominance, which helped men achieve a romantic connection. In the study, few of the men passed muster with the women, but those who did almost always held an expansive pose.

FROM DESPAIR TO DESTINY Life (and traffic) have a way of skewing our perspective. Difficult, overwhelming circumstances can cause our emotions and thoughts to spiral out of control. I’m not saying those feelings and thoughts are not real. They absolutely are. But they are not the whole picture. And they aren’t designed to make our decisions for us. Which of these things have you felt lately? Or maybe even right now? Lonely Frustrated Bitter Betrayed Discouraged Anxious Overwhelmed Confused Guilty Useless Rejected Ignored Hurt Abandoned Used Lost Hopeless Powerless Those feelings, if left unchecked, will affect your actions and decisions. You might find yourself doing or saying things that you later regret—things that don’t align with who you are, what you value, what you believe, or how you want to live. Again, the feelings are valid. Don’t ignore them. But don’t define yourself by them either. Don’t let them tell you who you are. They are feelings, and feelings never give the whole picture. They come and go, they rise and fall, they make a lot of noise and then fade into the background. There is a reason the book of Psalms is so emotionally charged. It’s an ancient record of the heartfelt cries of people just like us. They turned their pain and anxiety into prayers, poetry, and songs. Their words resonate with us today, across the barriers of language, culture, and time, because their experiences are intensely human.

In normal circumstances people who turn their backs on reality are soon set straight by the mockery and criticism of those around them… In the Third Reich there were no such correctives, especially for those who belonged to the upper stratum. On the contrary, every self-deception was multiplied as in a hall of distorting mirrors, becoming a repeatedly confirmed picture of a fantastical dream world, which no longer bore any relationship to the grim outside world. In those mirrors I could see nothing but my own face reproduced many times over.

Our original liberal principle of value agnosticism neutralizes our critical energies. If we have no robust and demanding picture of what a good life would look like, then we are unable to articulate any detailed criticism of the particular sort of falling away from a good life that something like machine gambling represents. We are therefore unable to offer any rationale for regulation that would go beyond narrow economic considerations. We take the preferences of the individual to be sacred, the mysterious welling up of his authentic self, and therefore unavailable for rational scrutiny. The fact that these preferences are the object of billion-dollar, scientifically informed efforts of manipulation doesn't square with the picture of the choosing self assumed in the idea of a 'free market.' It is a fact without a noisy partisan, so our attention is easily diverted from it. Further, by keeping his gaze away from such facts, the liberal/libertarian keeps his own soul pure, lest he commit the sin of recommending to others some substantive ideal, one that will necessarily be controversial. But outside his garden wall there are wolves preying on the townspeople. In our current historical circumstances, his liberal purity amounts to a lack of public-spiritedness.

Pascoe meanwhile put his arm around Wield and cried, ‘Oh God, Wieldy, are you all right?’ It was not perhaps the question a man of education in such a circumstance would wish to have asked, but cliché comes in through the french window when deep emotion writes the script.

The David given here, and the world of David presumed here is liturgically shaped. That is, these are images, pictures, and scenarios that Israel experienced in public worship. The public worship lying behind these texts is not a sober description of what is, but a visionary, evocative portrayal of what will be. The David of these texts is not obvious to everyone in this dismal historical setting, but is the David trusted and hoped-for by this community, which could find little to value in its actual circumstance.

Elder brothers have an undercurrent of anger toward life circumstances, hold grudges long and bitterly, look down at people of other races, religions, and lifestyles, experience life as a joyless, crushing drudgery, have little intimacy and joy in their prayer lives, and have a deep insecurity that makes them overly sensitive to criticism and rejection yet fierce and merciless in condemning others. What a terrible picture! And yet the rebellious path