Class Dismissed Quotes

A demigod!" one snarled. "Eat it!" yelled another. But that's as far as they got before I slashed a wide arc with Riptide and vaporized the entire front row of monsters. "Back off!" I yelled at the rest, trying to sound fierce. Behind them stood their instructor--a six-foot tall telekhine with Doberman fangs snarling at me. I did my best to stare him down. "New lesson, class," I announced. "Most monsters will vaporize when sliced with a celestial bronze sword. This change is completely normal, and will happen to you right now if you don't BACK OFF!" To my surprise, it worked. The monsters backed off, but there was at least twenty of them. My fear factor wasn't going to last that long. I jumped out of the cart, yelled, "CLASS DISMISSED!" and ran for the exit.

You can be bit in the leg by a rattlesnake and seek help to heal your wound, or you can run after it and let the poison take your leg. The same is true with love.

New lesson class... most monsters will vaporize when sliced with a celestial bronze sword.this change is perfectly normal, and will happen to you RIGHT NOW if you don't BACK OFF!.... CLASS DISMISSED!

People who dismiss the unemployed and dependent as ‘parasites’ fail to understand economics and parasitism. A successful parasite is one that is not recognized by its host, one that can make its host work for it without appearing as a burden. Such is the ruling class in a capitalist society.

We look forward to seeing all of your Vaseline coated smiles terribly soon.

Class, race, sexuality, gender and all other categories by which we categorize and dismiss each other need to be excavated from the inside.

We need to stop thinking that some Americans are the real Americans, the deserving, the talented, the most patriotic and hardworking, while others can be dismissed as less deserving of the American dream.

In order to be heard by the oppressing class, one must speak as a member of it. Not only the language, but the diction. The accusation of tyranny, however well-founded in fact, is dismissed unless it is delivered in the manner that power recognizes as powerful.

It’s easy to dismiss religion as bloody, cruel, and tribal. I’ve done it myself. But it isn’t religion that’s wired that way – it’s man himself. At bottom every faith is a form of instruction in common decency. Different textbooks in the same class. Don’t they all teach that to do for others feels better than to do for yourself? That someone else’s happiness need not mean less happiness for you?

All of the designers I have met up to this point have been very nice, although upon being introduced to Karl Lagerfeld, he looks me up and down and dismisses me with the not super-kind, "What can you write that hasn't been written already?" He's absolutely right, I have no idea. I can but try. The only thing I can come up with right now is that Lagerfeld's powdered white ponytail has dusted the shoulders of his suit with what looks like dandruff but isn't....seated on a tiny velvet chair, with his large doughy rump dominating the miniature piece of furniture like a loose, flabby, ass-flavored muffin over-risen from its pan, he resembles a Daumier caricature of some corpulent, overfed, inhumane oligarch drawn sitting on a commode, stuffing his greedy throat with the corpses of dead children, while from his other end he shits out huge, malodorous piles of tainted money. How's that for new and groundbreaking, Mr. L.?

The question stayed with me every day, through every class, through every Op. I felt its teeth tighten around the back of my neck each time I was dismissed without a second look; it had locked it’s jaws and wouldn’t let me or my conscience go.

I am a teacher. Pay close attention - this will be on the test. You don't wreck buildings. You don't take children hostage. And you don't threaten people with violence. Okay class dismissed. Looks like you fail!

You don't need a minute. I can educate you in seconds flat. I'm a man. Not only am I man, but a gay man. Not a chick, not some delicate girl you can seduce. A fucking man!" I pointed to the hallway. "Class dismissed.

It’s also quite possible she still detests me.” Tyler dismissed this with a wave. “You’re going to let a thing like that stop you?” “I was thinking intense despisement might be an obstacle in pursuing her, yes.” “No, see, that’s what makes it all the more interesting,” Tyler said. He adopted a grandly dramatic tone. “‘Does our fair Ms. Kendall truly loathe the arrogant Mr. Jameson as she so ardently proclaims, or is it all just a charade to cover more amorous feelings for a man she reluctantly admires?’” Up front, the cabdriver snorted loudly. He appeared to be enjoying the show. “Psych 101 again?” J.D. asked. Tyler shook his head. “Lit 305: Eighteenth-Century Women’s Fiction.” He caughtJ.D.’s look and quickly defended himself. “What? I took it because of the girls in the class. Anyway, I see a bit of a P and P dynamic going on between you and Payton.” J.D. didn’t think he wanted to know. Really. But he asked anyway. “P and P?” Tyler shot him a look, appalled. “Uh, hello—Pride and Prejudice?” His tone said only a cretin wouldn’t know this. “Oh right, P and P,” J.D. said. “You know, Tyler, you might want to pick up your balls—I think they just fell right off when you said that.” Up front, the cabdriver let out a good snicker.

A novel is not an allegory...it is a sensual experience of another world. If you don't enter that world, hold your breath with the characters and become involved in their destiny, you won't be able to empathize, and empathy is at the heart of the novel. This is how you read a novel; you inhale the experience. So start breathing. I just want you to remember this. That is all; class dismissed.

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

Almost as an article of faith, some individuals believe that conspiracies are either kooky fantasies or unimportant aberrations. To be sure, wacko conspiracy theories do exist. There are people who believe that the United States has been invaded by a secret United Nations army equipped with black helicopters, or that the country is secretly controlled by Jews or gays or feminists or black nationalists or communists or extraterrestrial aliens. But it does not logically follow that all conspiracies are imaginary. Conspiracy is a legitimate concept in law: the collusion of two or more people pursuing illegal means to effect some illegal or immoral end. People go to jail for committing conspiratorial acts. Conspiracies are a matter of public record, and some are of real political significance. The Watergate break-in was a conspiracy, as was the Watergate cover-up, which led to Nixon’s downfall. Iran-contra was a conspiracy of immense scope, much of it still uncovered. The savings and loan scandal was described by the Justice Department as “a thousand conspiracies of fraud, theft, and bribery,” the greatest financial crime in history. Often the term “conspiracy” is applied dismissively whenever one suggests that people who occupy positions of political and economic power are consciously dedicated to advancing their elite interests. Even when they openly profess their designs, there are those who deny that intent is involved. In 1994, the officers of the Federal Reserve announced they would pursue monetary policies designed to maintain a high level of unemployment in order to safeguard against “overheating” the economy. Like any creditor class, they preferred a deflationary course. When an acquaintance of mine mentioned this to friends, he was greeted skeptically, “Do you think the Fed bankers are deliberately trying to keep people unemployed?” In fact, not only did he think it, it was announced on the financial pages of the press. Still, his friends assumed he was imagining a conspiracy because he ascribed self-interested collusion to powerful people. At a World Affairs Council meeting in San Francisco, I remarked to a participant that U.S. leaders were pushing hard for the reinstatement of capitalism in the former communist countries. He said, “Do you really think they carry it to that level of conscious intent?” I pointed out it was not a conjecture on my part. They have repeatedly announced their commitment to seeing that “free-market reforms” are introduced in Eastern Europe. Their economic aid is channeled almost exclusively into the private sector. The same policy holds for the monies intended for other countries. Thus, as of the end of 1995, “more than $4.5 million U.S. aid to Haiti has been put on hold because the Aristide government has failed to make progress on a program to privatize state-owned companies” (New York Times 11/25/95). Those who suffer from conspiracy phobia are fond of saying: “Do you actually think there’s a group of people sitting around in a room plotting things?” For some reason that image is assumed to be so patently absurd as to invite only disclaimers. But where else would people of power get together – on park benches or carousels? Indeed, they meet in rooms: corporate boardrooms, Pentagon command rooms, at the Bohemian Grove, in the choice dining rooms at the best restaurants, resorts, hotels, and estates, in the many conference rooms at the White House, the NSA, the CIA, or wherever. And, yes, they consciously plot – though they call it “planning” and “strategizing” – and they do so in great secrecy, often resisting all efforts at public disclosure. No one confabulates and plans more than political and corporate elites and their hired specialists. To make the world safe for those who own it, politically active elements of the owning class have created a national security state that expends billions of dollars and enlists the efforts of vast numbers of people.

The women here are so white,” Rin marveled. “Like the girls in wall paintings.” The skin tones she observed from the caravan had moved up the color gradient the farther north they drove. She knew that the people of the northern provinces were industrialists and businessmen. They were citizens of class and means; they didn’t labor in the fields like Tikany’s farmers did. But she hadn’t expected the differences to be this pronounced. “They’re pale as their corpses will be,” Tutor Feyrik said dismissively. “They’re terrified of the sun.

Women are not second-class citizens in the kingdom of God, You are 50% of the worlds population, and the mothers of the other 50%. No one can dismiss you lightly.

Make sure you pick one up as you leave class so you can start brainstorming ideas. That’s it. Class dismissed.

Fitzgerald never swerves by a hair from the one rule that any writer worth his salt will follow: Don’t write about anything you don’t know anything about. Class dismissed.

This concludes your introduction to chemistry,” she announced. “Class dismissed.

This concludes your introduction to chemistry,” she announced. “Class dismissed

You were in business making meth? Do you have any idea what that drug does to people?" We weren't givin' it away," Concise snaps. "If someone was fool enough to mess himself up, that was his problem." I shake my head, disgusted. "If you build it, they will come." If you build it," Concise says, "you cover your rent. If you build it, you pay off the loan sharks. If you build it, you put shoes on your kid's feet and food in his belly and maybe even show up every now and then with a toy that every other goddamn kid in the school already has." He looks up at me. "If you build it, maybe your son don't have to, when he grow up." It is amazing -- the secrets you can keep, even when you are living in close quarters. "You didn't tell me." Concise gets up and braces his hands against the upper bunk. "His mama OD'd. He lives with her sister, who can't always be bothered to take care of him. I try to send money so that I know he's eatin' breakfast and gettin' school lunch tickets. I got a little bank account for him, too. Jus' in case he don't want to be part of a street gang, you know? Jus' in case he want to be an astronaut or a football player or somethin'." He digs out a small notebook from his bunk. "I'm writin' him. A diary, like. So he know who his daddy is, by the time he learn to read." It is always easier to judge someone than to figure out what might have pushed him to the point where he might do something illegal or morally reprehensible, because he honestly believes he'll be better off. The police will dismiss Wilton Reynolds as a drug dealer and celebrate one more criminal permanently removed from society. A middle-class father who meets Concise on the street, with his tough talk and his shaved head, will steer clear of him, never guessing that he, to, has a little boy waiting for him at home. The people who read about me in the paper, stealing my daughter during a custody visit, will assume I am the worst sort of nightmare.

Few institutions are considered so universally to have failed as our schools, yet in spite of this dreary record a prescription of increased dosage is making its way to the national agenda. The specifics of this proposal: a) Schools should be open year-round, avoiding long summer holidays for children. b) Schools should extend from 9 to 5, not dismissing students in mid-afternoon as is currently the case. c) Schools should provide recreation, evening meals, and a variety of family services so that working-class parents will be free of the "burden" of their own children. The bottom line of these proposals is reduction of the damaging effects of "freedom" and "family" on a subject population.

It’s easy to dismiss religion as bloody, cruel, and tribal. I’ve done it myself. But it isn’t religion that’s wired that way—it’s man himself. At bottom every faith is a form of instruction in common decency. Different textbooks in the same class.

Athena: "What makes you human? What’s different about you from every other creature out there?” “We can think?” a boy wearing a loose button up shirt and khakis called from the front row. “We have emotions?” a girl asked, pushing her glasses up the bridge of her nose with her pinkie. “We’re self-aware? Like, we think about thinking and time and stuff?” Gods, when had college kids become so uncertain? All their replies ended with an upward lilt like they were asking a question instead of supplying an answer. After a couple of students gave faltering answers, I [Hades] called from the back of the room, voice strong and certain, “They can lie.” Athena jerked her head toward me, panic flashing in her eyes as she scanned the rows of students. When her gaze locked on mine, the color drained from her face. “Class dismissed.

And Garrison..." "Yeah, Maddie?" "Well," Madeline said with cheeks red as a beet, "since we're leaving tomorrow, since it's all ending,and way may not be in touch gain, or at least not often...I want to tell you...that I think you're..."Madeline suddenly stopped. She could not quite bring herself to say what she wanted to,Instead she simply stared at Garrison,Her heart aflutter and her palms sweating.In her Mind she was screaming it but her lips just wouldn't move."i think you're...too..." Garrison said with a wink.

Hang out in front of a school on a Friday after class has been dismissed. Some notion. I wonder if any inmates ever choose to just hang out in front of the prison after they've been released.

The more different someone seems from us, the more unreal they may feel to us. We can too easily ignore or dismiss people when they are of a different race or religion, when they come from a different socioeconomic “class.” Assessing them as either superior or inferior, better or worse, important or unimportant, we distance ourselves. Fixating on appearances—their looks, behavior, ways of speaking—we peg them as certain types. They are HIV positive or an alcoholic, a leftist or fundamentalist, a criminal or power monger, a feminist or do-gooder. Sometimes our typecasting has more to do with temperament—the person is boring or narcissistic, needy or pushy, anxious or depressed. Whether extreme or subtle, typing others makes the real human invisible to our eyes and closes our heart.

It’s easy to dismiss religion as bloody, cruel, and tribal. I’ve done it myself. But it isn’t religion that’s wired that way—it’s man himself. At bottom every faith is a form of instruction in common decency. Different textbooks in the same class. Don’t they all teach that to do for others feels better than to do for yourself? That someone else’s happiness need not mean less happiness for you?

We need to stop thinking that some Americans are the real Americans, the deserving, the talented, the most patriotic and hardworking, while other can be dismissed as less deserving of the American dream.

In practice, the term “populism” has become the ultimate weapon in the hands of the objectively privileged social classes, a means to dismiss out of hand any criticism of their preferred political choices and policies. Gone is the need for any debate about novel social and fiscal arrangements or alternative ways of organizing globalization. It is enough to brand dissenters as “populists” to end all discussion with a clear conscience and foreclose debate.

The identities of those sitting at the tables of power in this country have remained remarkably similar: white, male, middle- and upper-class, able-bodied. Acknowledging this fact may be dismissed as political correctness, but it is still a fact. The decisions made at those tables affect the lives of those not at the tables. Exclusion by those at the table doesn’t depend on willful intent; we don’t have to intend to exclude for the results of our actions to be exclusion.

Much of the apparent uniformity of Nature is a uniformity of averages. Our gross senses only take cognizance of the average effect of vast numbers of individual particles and processes; and the regularity of the average might well be compatible with a great degree of lawlessness of the individual. I do not think it is possible to dismiss statistical laws (such as the second law of thermodynamics) as merely mathematical adaptations of the other classes of law to certain practical problems.

As a leftist I had developed habits of mind that caused me to look at “classes” rather than individuals, at social structures and general paradigms rather than at particular events or individual personalities that could be dismissed as incidental or unique.

Intuition is that internal eternal tutor that has experienced all but nothing, tests one's knowledge on everything by subjecting them to smilingly complex questions, riddling them with life's perplexities whose answers are never wrong or right, then mocking her student with radical paradoxes and experiences that yet seem real but are merely illusions. There is no greater teacher, Buddha, master... in tuition; serve the one that comes by simply tuning in to one's inner Lord and savior. Say "I Am...". Class dismissed.

Contestants, whether it be for an army or a posse, we must be strong. We must face our fears, if only to save me and my worldly possessions. So reapply your lipstick, we're going to the Fearnasium," Mrs. Wellington announced stoically before exiting the dining room.

Humanitarian concerns are always dismissed as impractical, at least initially. Humanitarian concerns, however, aren’t high on the national gay movement’s list of priorities; if they were, we’d hear a lot more from them than we do about the inequities that derive from race, class, and gender.

The most successful ruse of neoliberal dominance in both global and domestic affairs is the definition of economic policy as primarily a matter of neutral, technical expertise. This expertise is then presented as separate from politics and culture, and not properly subject to specifically political accountability or cultural critique. Opposition to material inequality is maligned as "class warfare," while race, gender or sexual inequalities are dismissed as merely cultural, private, or trivial. This rhetorical separation of the economic from the political and cultural arenas disguises the upwardly redistributing goals of neoliberalism—its concerted efforts to concentrate power and resources in the hands of tiny elites. Once economics is understood as primarily a technical realm, the trickle-upward effects of neoliberal policies can be framed as due to performance rather than design, reflecting the greater merit of those reaping larger rewards.

Looking down on religion is a commonplace form of modern snobbery. I think it's silly. Personally, I don't believe in God but I do believe in religion. Religion helps me sit quietly, listening to beautiful music, among a group of people trying to be their best selves. I am offended by the likes of Richard Dawkins--so dismissive of sincerely held beliefs.

I know what I am. I'm not blind. I have never had a marriage proposal or a love affair or an adventure, never any experience more interesting than patrolling the aisles of my Latin class looking for crib sheet and ponies--an old-maid schoolteacher. There are a thousand jokes about the likes of me. None of them are funny. I have seen people sum me up and dismiss me right while I was talking to them, as if what I am came through more clearly than any words I might choose to say. I see their eyes lose focus and settle elsewhere. Do they think that I don't realize? I suspected all along that I would never get what comes to others so easily. I have been bypassed, something has been held back from me. And the worst part is that I know it.

Maybe you’ve noticed what I’ve noticed, and thought it strange, or dismissed it as youthful foolishness or that you were missing some critical piece of information that would reveal itself with age and wisdom – that is: every single teacher believes feverishly in the importance of the content of their class, and furthermore, believes that their assessment of you in their class is a direct measure of your capacity for future success, while simultaneously not having a clue as to the content of virtually any other discipline in the school. They will boldly state things like, That’s math, I’m an English teacher or That’s literature, I’m a biology teacher, practically admitting out loud that nothing learned in school is important (except, of course, the course they are teaching).

It’s easy to dismiss religion as bloody, cruel, and tribal. I’ve done it myself. But it isn’t religion that’s wired that way—it’s man himself. At bottom every faith is a form of instruction in common decency. Different textbooks in the same class. Don’t they all teach that to do for others feels better than to do for yourself? That someone else’s happiness need not mean less happiness for you? “Only

Populated by what many dismissed as “useless lubbers” (conjuring the image of sleepy and oafish men lolling about doing nothing), North Carolina forged a lasting legacy as what we might call the first white trash colony. Despite being English, despite having claimed the rights of freeborn Britons, lazy lubbers of Poor Carolina stood out as a dangerous refuge of waste people, and the spawning ground of a degenerate breed of Americans.14

Certain opponents of Marxism dismiss it as an outworn economic dogma based upon 19th century prejudices. Marxism never was a dogma. There is no reason why its formulation in the 19th century should make it obsolete and wrong, any more than the discoveries of Gauss, Faraday and Darwin, which have passed into the body of science... The defense generally given is that the Gita and the Upanishads are Indian; that foreign ideas like Marxism are objectionable. This is generally argued in English the foreign language common to educated Indians; and by persons who live under a mode of production (the bourgeois system forcibly introduced by the foreigner into India.) The objection, therefore seems less to the foreign origin than to the ideas themselves which might endanger class privilege. Marxism is said to be based upon violence, upon the class-war in which the very best people do not believe nowadays. They might as well proclaim that meteorology encourages storms by predicting them. No Marxist work contains incitement to war and specious arguments for senseless killing remotely comparable to those in the divine Gita.

It is interesting that even in their beginnings the Nazis were prudent enough never to use slogans which, like democracy, republic, dictatorship, or monarchy, indicated a specific form of government. It is as though, in this one matter, they had always known that they would be entirely original. Every discussion about the actual form of their future government could be dismissed as empty talk about mere formalities—the state, according to Hitler, being only a “means” for the conservation of the race, as the state, according to Bolshevik propaganda, is only an instrument in the struggle of classes.

Many in the ruling generation have themselves become entrapped in economically unsustainable governmental schemes in which they are beneficiaries of and reliant on public programs, such as unfunded entitlements, to which they have contributed significantly into supposed “trust funds” and around which they have organized their retirement years. They also find self-deluding solace in the politically expedient and deceitful representations by the ruling class, which dismisses evidence of its own diversion and depletion of trust funds and its overall maladministration as the invention of doomsayers and scaremongers.

There was another reason why the dollar's hegemony grew: the intentional impoverishment of America's working class. A cynic will tell you quite accurately that large quantities of money are attracted to countries where the profit rate is higher. For Wall Street to exercise fully its magnetic powers over foreign capital, profit margins in the United States had to catch up with profit rates in Germany and Japan. A quick and dirty way to do this was to suppress American wages. Cheaper labour makes for lower costs, makes for larger margins. It is no coincidence that, to this day, American working class earnings languish below their 1974 level. It is also no coincidence that union-busting became a thing in the 1970s, culminating in Ronald Reagan's dismissal of every single unionised air traffic controller. A move emulated by Margaret Thatcher in Britain who pulverised whole industries in order to eliminate the trade unions that inhabited them. And faced with the Minotaur's sucking most of the world's capital into America, the European ruling classes reckoned that they had no alternative but to do the same. Reagan had set the pace. Thatcher had shown the way. But it was in Germany and later across continental Europe that the new class war - you might call it universal austerity - was waged most effectively.

The popular push to depict Jesus as a Galilean and see Galilee as religiously and ethnically distinct from Judea winds up conveying the impression that “Judaism,” with its Temple and its leadership, is quite distinct from the Galilean Jesus. The popular image of Jesus as a “peasant” often serves not to connect him to his fellow Jews but to distinguish him from them, since “the Jews” remain in the popular imagination not peasants but Pharisees and Sadducees or, in academic terms, members of the retainer and elite classes. Worse, the lingering view that Jesus dismissed basic Jewish practices, such as the Laws concerning Sabbath observance and ritual purity, turns Jesus away from his Jewish identity and makes him into a liberal Protestant.

Though the actresses who played female boys were of all ages and performed in a vari- ety of acting styles, they were generally small, thin, white, and photogenic, and their performances combined boldness and vulnerability. Their femaleness al- lowed them to convey fragility and androgynous beauty. These performances demonstrate that cross-gender casting, which may seem like an inherently transgressive practice to twenty-first-century scholars, can also uphold conser- vative gender, class, and racial regimes. At the same time, the performances cannot be dismissed as reactionary or antifeminist, because they embodied middle-class women’s sentimental politics and created a space in which wom- en’s bodies had an important role in producing an idealized masculinity.

You’re just going to throw the h-house wenches out into the streets?” she asked with forced calm. “They’ll be dismissed with generous parting sums as a reward for their labors on the club’s behalf.” “Do you intend to hire new ones?” Sebastian shook his head. “While I have no moral aversion to the concept of prostitution— in fact, I’m all for it— I’m damned if I’ll become known as a pimp.” “A what?” “A pimp. A cock bawd. A male procurer. For God’s sake, did you have cotton wool stuffed in your ears as a child? Did you never hear anything, or wonder why badly dressed women were parading up and down the club staircase at all hours?” “I always visited in the daytime,” Evie said with great dignity. “I rarely saw them working. And later, when I was old enough to understand what they were doing, my father began to curtail my visits.” “That was probably one of the few kind things he ever did for you.” Sebastian waved away the subject impatiently. “Back to the subject at hand… not only do I not want the responsibility of maintaining mediocre whores, but we don’t have the room to accommodate them. On any given night, when all the beds are occupied, the club members are forced to take their pleasures out in the stables.” “They are? They do?” “And it’s damned scratchy and drafty in that stable. Take my word for it.” “You—” “However, there is an excellent brothel two streets over. I have every expectation that we can come to an arrangement with its proprietress, Madame Bradshaw. When one of our club members desires female companionship, he can walk to Bradshaw’s, receive their services at a discounted price, and return here when he’s refreshed.” He raised his brows significantly, as if he expected her to praise the idea. “What do you think?” “I think you would still be a cock bawd,” Evie said. “Only by stealth.” “Morality is only for the middle classes, sweet. The lower class can’t afford it, and the upper classes have entirely too much leisure time to fill.

I look back at Silas, who is adding more sugar to his coffee. “Okay. Fine. One class, but only because I might not get another chance once we’re back in Ellison. And you have to promise not to tell Scarlett.” “Only if you let me pay for it,” he counters. “Silas,” I say threateningly. He shrugs. “You and Lett are broke. And besides, if you pay for it, Scarlett will know the money is missing.” “Fine,” I say dismissively. “Great. Let’s go get you signed up, then,” he says, rising and dropping a few crumbled dollars onto the tabletop. I remain seated, mouth open. “Now?” “No time like the present. I suppose I’ve taken Operation Rosie-Gets-a-Life as a personal mission. It’s too similar to Operation Silas-Gets-a-Life for me to ignore.” He extends a hand to me, and, without thinking, I take it. My heart rate quickens and I want to pull him toward me. Oh god. What am I thinking? I pull my hand away again and smile nervously. Silas smiles almost sheepishly. Did he feel the same stirring sensation?

I used to have this lecturer, whenever he's asked a question he has no idea about the answer, he would shout at us all in the class, hurl insults at us and storm out of the class angrily. He would go to his office or library to study more, after finding the answers to the questions asked, he would march into the classroom, telling us to listen carefully, warn us sternly and then "use brain to" answer the question he's asked. There is no question without an answer in any topic. We ask questions to know cos we learn everyday. The lecturer knew walking out on us angrily without answering our questions wasn't ideal thus he always came back to answer us after he's fully equipped himself. As for you religious fanatics, when you are asked any question sequel to your belief, admit it when you have no idea and go study more to equip yourselves instead of dismissing people's questions and calling them unbelievers If you are not ready to be questioned, then don't teach. Do not spread what you can't defend. To know the truth, one must be sceptical about things. Like Voltaire rightly said, those who can make us believe absurdities can make us commit atrocities.

David Brooks, “Our Founding Yuppie,” Weekly Standard, Oct. 23, 2000, 31. The word “meritocracy” is an argument-starter, and I have employed it sparingly in this book. It is often used loosely to denote a vision of social mobility based on merit and diligence, like Franklin’s. The word was coined by British social thinker Michael Young (later to become, somewhat ironically, Lord Young of Darlington) in his 1958 book The Rise of the Meritocracy (New York: Viking Press) as a dismissive term to satirize a society that misguidedly created a new elite class based on the “narrow band of values” of IQ and educational credentials. The Harvard philosopher John Rawls, in A Theory of Justice (Cambridge: Harvard University Press, 1971), 106, used it more broadly to mean a “social order [that] follows the principle of careers open to talents.” The best description of the idea is in Nicholas Lemann’s The Big Test: The Secret History of the American Meritocracy (New York: Farrar, Straus & Giroux, 1999), a history of educational aptitude tests and their effect on American society. In Franklin’s time, Enlightenment thinkers (such as Jefferson in his proposals for creating the University of Virginia) advocated replacing the hereditary aristocracy with a “natural aristocracy,” whose members would be plucked from the masses at an early age based on “virtues and talents” and groomed for leadership. Franklin’s idea was more expansive. He believed in encouraging and providing opportunities for all people to succeed as best they could based on their diligence, hard work, virtue, and talent. As we shall see, his proposals for what became the University of Pennsylvania (in contrast to Jefferson’s for the University of Virginia) were aimed not at filtering a new elite but at encouraging and enriching all “aspiring” young men. Franklin was propounding a more egalitarian and democratic approach than Jefferson by proposing a system that would, as Rawls (p. 107) would later prescribe, assure that “resources for education are not to be allotted solely or necessarily mainly according to their return as estimated in productive trained abilities, but also according to their worth in enriching the personal and social life of citizens.” (Translation: He cared not simply about making society as a whole more productive, but also about making each individual more enriched.)

Pedigree was the centerpiece of Supreme Court chief justice Roger B. Taney’s majority opinion in the Dred Scott decision (1857). Though this case assessed whether a slave taken into a free state or federal territory should be set free, its conclusions were far more expansive. Addressing slavery in the territories, the proslavery Marylander dismissed Jefferson’s prohibition of slavery in the Northwest Ordinance as having no constitutional standing. He constructed his own version of the original social contract at the time of the Revolution, the Declaration of Independence, and the Constitutional Convention: only the free white children of the founding generation were heirs to the original agreement; only pedigree could determine who inherited American citizenship and whose racial lineage warranted entitlement and the designation “freeman.” Taney’s opinion mattered because it literally made pedigree into a constitutional principle. In this controversial decision, Taney demonstrably rejected any notion of democracy and based the right of citizenship on bloodlines and racial stock. The chief justice ruled that the founders’ original intent was to classify members of society in terms of recognizable breeds.

Microassaults involve misusing power and privilege in subtle ways to marginalize students and create different outcomes based on race or class. In the classroom, a microassault might look like giving a more severe punishment to a student of color than his White classmate who was engaged in the same behavior. Or it might look like overemphasizing military-like behavior management strategies for students of color. With younger children, it looks like excluding them from fun activities as punishment for minor infractions. Microinsults involve being insensitive to culturally and linguistically diverse students and trivializing their racial and cultural identity such as not learning to pronounce a student’s name or giving the student an anglicized name to make it easier on the teacher. Continually confusing two students of the same race and casually brushing it off as “they all look alike.” Microinvalidations involve actions that negate or nullify a person of color’s experiences or realities such as ignoring each student’s rich funds of knowledge. They are also expressed when we don’t want to acknowledge the realities of structural racialization or implicit bias. It takes the form of trivializing and dismissing students’ experiences, telling them they are being too sensitive or accusing them of “playing the race card.”

After school, I hurry out the front doors to catch him. He’s on his motorcycle, getting ready to leave. “Alex, wait!” Feeling fidgety, I curl my hair behind my ears. “Hop on,” he orders. “What?” “Hop on. If you want to thank me for savin’ your ass in Mrs. P.’s class, come home with me. I wasn’t kiddin’ yesterday. You showed me a glimpse into your life, I’m gonna show you a glimpse of mine. It’s only fair, right?” I scan the parking lot. Some people are looking our way, probably ready to spread the gossip that I’m talking to Alex. If I actually leave with him, rumors will fly. The sound of Alex revving his motorcycle brings my attention back to him. “Don’t be afraid of what they think.” I take in the sight of him, from his ripped jeans and leather jacket to the red and black bandana he just tied on top of his head. His gang colors. I should be terrified. Then I remember how he was with Shelley yesterday. To hell with it. I shift my book bag around to my back and straddle his motorcycle. “Hold on tight,” he says, pulling my hands around his waist. The simple feel of his strong hands resting on top of mine is intensely intimate. I wonder if he’s feeling these emotions, too, but dismiss the thought. Alex Fuentes is a hard guy. Experienced. The mere touch of hands isn’t going to make his stomach flutter. He deliberately brushes the tips of his fingers over mine before reaching for the handlebars. Oh. My. God. What am I getting myself into?

It has been the strange fate of Tibet, once one of the most isolated places on earth, to function as a laboratory for the most ambitious and ruthless human experiments of the modern era: the Great Leap Forward, the Cultural Revolution, and now a state-imposed capitalism. After having suffered totalitarian communism, Tibetans now confront a dissolute capitalism, one that seeks arrogantly, and often violently, to turn all of the world's diverse humanity into middle-class consumers. But it seems wrong to think of Tibetans, as many outsiders do, as helpless victims of large, impersonal forces. It is no accident that the Tibetans seem to have survived the large-scale Communist attempt at social engineering rather better than most people in China itself. This is at least partly due to their Buddhist belief in the primacy of empathy and compassion. And faced with an aggressively secular materialism, they may still prove, almost alone in the world, how religion, usually dismissed, and not just by Mao, as "poison," can be a source of cultural identity and moral values; how it can become a means of political protest without blinding the devout with hatred and prejudice; how it can help not only heal the shocks and pain of history- the pain that has led people elsewhere in the world into nihilistic rage- but also create a rational and ethical national culture, what may make a freer Tibet, whenever it comes about, better prepared for its state of freedom than most societies.

He strode forward, heedless of the murmuring that began among the women when they saw him. Then Sara turned, and her gaze met his. Instantly a guilty blush spread over her cheeks that told him all he needed to know about her intent. “Good afternoon, ladies,” he said in steely tones. “Class is over for today. Why don’t you all go up on deck and get a little fresh air?” When the women looked at Sara, she folded her hands primly in front of her and stared at him. “You have no right to dismiss my class, Captain Horn. Besides, we aren’t finished yet. I was telling them a story—” “I know. You were recounting Lysistrata.” Surprise flickered briefly in her eyes, but then turned smug and looked down her aristocratic little nose at him. “Yes, Lysistrata,” she said in a sweet voice that didn’t fool him for one minute. “Surely you have no objection to my educating the women on the great works of literature, Captain Horn.” “None at all.” He set his hands on his hips. “But I question your choice of material. Don’t you think Aristophanes is a bit beyond the abilities of your pupils?” He took great pleasure in the shock that passed over Sara’s face before she caught herself. Ignoring the rustle of whispers among the women, she stood a little straighter. “As if you know anything at all about Aristophanes.” “I don’t have to be an English lordling to know literature, Sara. I know all the blasted writers you English make so much of. Any one of them would have been a better choice for your charges than Aristophanes.” As she continued to glower at him unconvinced, he scoured his memory, searching through the hundreds of verse passages his English father had literally pounded into him. “You might have chosen Shakespeare’s The Taming of the Shrew, for example—‘fie, fie! Unknit that threatening unkind brow. / And dart not scornful glances from those eyes / to wound thy lord, thy king, thy governor.’” It had been a long time since he’d recited his father’s favorite passages of Shakespeare, but the words were as fresh as if he’d learned them only yesterday. And if anyone knew how to use literature as a weapon, he did. His father had delighted in tormenting him with quotes about unrepentant children. Sara gaped at him as the other women looked from him to her in confusion. “How . . . I mean . . . when could you possibly—” “Never mind that. The point us, you’re telling them the tale of Lysistrata when what you should be telling them is ‘thy husband is thy lord, thy life, thy keeper. /thy head, thy sovereign; one that cares for thee / and for thy maintenance commits his body / to painful labour by both sea and land.’” Her surprise at this knowledge of Shakespeare seemed to vanish as she recognized the passage he was quoting—the scene where Katherine accepts Petruchio as her lord and master before all her father’s guests. Sara’s eyes glittered as she stepped from among the women and came nearer to him. “We are not your wives yet. And Shakespeare also said ‘sigh no more, ladies, sigh no more / men were deceivers ever / one foot on sea and one on shore / to one thing constant never.’” “Ah, yes. Much Ado About Nothing. But even Beatrice changes her tune in the end, doesn’t she? I believe it’s Beatrice who says, ‘contempt, farewell! And maiden pride, adieu! / no glory lives behind the back of such./ and Benedick, love on, I will requite thee, / taming my wild heart to thy loving hand.’” “She was tricked into saying that! She was forced to acknowledge him as surely as you are forcing us!” “Forcing you?” he shouted. “You don’t know the meaning of force! I swear, if you—” He broke off when he realized that the women were staring at him with eyes round and fearful. Sara was twisting his words to make him sound like a monster. And succeeding, too, confound her.

THE SK8 MAKER VS. GLOBAL INDUSTRIALIZATION This new era of global industrialization is where my personal analogy with the history of the skateboard maker diverges. It’s no longer cost-effective to run a small skateboard company in the U.S., and the handful of startups that pull it off are few and far between. The mega manufacturers who can churn out millions of decks at low cost and record speed each year in Chinese factories employ proprietary equipment and techniques that you and I can barely imagine. Drills that can cut all eight truck holes in a stack of skateboard decks in a single pull. CNC machinery to create CAD-perfect molds used by giant two-sided hydraulic presses that can press dozens of boards in a few hours. Computer-operated cutting bits that can stamp out a deck to within 1⁄64 in. of its specified shape. And industrial grade machines that apply multicolored heat-transfer graphics in minutes. In a way, this factory automation has propelled skateboarding to become a multinational, multi-billion dollar industry. The best skateboarders require this level of precision in each deck. Otherwise, they could end up on their tails after a failed trick. Or much worse. As the commercial deck relies more and more on a process that is out of reach for mere mortals, there is great value in the handmade and one of a kind. Making things from scratch is a dying art on the brink of extinction. It was pushed to the edge when public schools dismissed woodworking classes and turned the school woodshop into a computer lab. And when you separate society from how things are made—even a skateboard—you lose touch with the labor and the materials and processes that contributed to its existence in the first place. It’s not long before you take for granted the value of an object. The result is a world where cheap labor produces cheap goods consumed by careless customers who don’t even value the things they own.

Understanding Metro's history may illuminate today's debates. To conservatives who decry Metro's expense--around $10 billion in nominal dollars--this book serves as a reminder that Metro was never intended to be the cheapest solution to any problem, and that it is the product of an age that did not always regard cheapness as an essential attribute of good government. To those who celebrate automobile commuting as the rational choice of free Americans, it replies that some Americans have made other choices, based on their understanding that building great cities is more important than minimizing average commuting time. This book may also answer radicals who believe that public funds should primarily--or exclusively--serve the poor, which in the context of transportation means providing bus and rail transit for the carless while leaving the middle class to drive. It suggests that Metro has done more for inner-city African Americans than is generally understood. And to those hostile to public mega-projects as a matter of principle, it responds that it may take a mega-project to kill a mega-project. Had activists merely opposed freeways, they might as well have been dismissed as cranks by politicians and technical experts alike. By championing rapid transit as an equally bold alternative, they won allies, and, ultimately, victory. Most important, this book recalls the belief of Great Society liberals that public investments should serve all classes and all races, rather than functioning as a last resort. These liberals believed, with Abraham Lincoln, that 'the legitimate object of government is to do for a community of people, whatever they need to have done, but can not do, at all, or can not, so well do, for themselves--in their separate, and individual capacities.' This approach justifies the government's role in rail not as a means of distributing wealth, but as an agent for purchasing rapid transit--a good that people collectively want but cannot collectively buy through a market.

For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

Early in the boob-emerging years, I had no boobs, and I was touchy about it. Remember in middle school algebra class, you’d type 55378008 on your calculator, turn it upside down, and hand it to the flat-chested girl across the aisle? I was that girl, you bi-yotch. I would have died twice if any of the boys had mentioned my booblets. Last year, I thought my boobs had progressed quite nicely. And I progressed from the one-piece into a tankini. But I wasn’t quite ready for any more exposure. I didn’t want the boys to treat me like a girl. Now I did. So today I’d worn a cute little bikini. Over that, I still wore Adam’s cutoff jeans. Amazingly, they looked sexy, riding low on my hips, when I traded the football T-shirt for a pink tank that ended above my belly button and hugged my figure. I even had a little cleavage. I was so proud. Sean was going to love it. Mrs. Vader stared at my chest, perplexed. Finally she said, “Oh, I get it. You’re trying to look hot.” “Thank you!” Mission accomplished. “Here’s a hint. Close your legs.” I snapped my thighs together on the stool. People always scolded me for sitting like a boy. Then I slid off the stool and stomped to the door in a huff. “Where do you want me?” She’d turned back to the computer. “You’ve got gas.” Oh, goody. I headed out the office door, toward the front dock to man the gas pumps. This meant at some point during the day, one of the boys would look around the marina office and ask, “Who has gas?” and another boy would answer, “Lori has gas.” If I were really lucky, Sean would be in on the joke. The office door squeaked open behind me. “Lori,” Mrs. Vader called. “Did you want to talk?” Noooooooo. Nothing like that. I’d only gone into her office and tried to start a conversation. Mrs. Vader had three sons. She didn’t know how to talk to a girl. My mother had died in a boating accident alone on the lake when I was four. I didn’t know how to talk to a woman. Any convo between Mrs. Vader and me was doomed from the start. “No, why?” I asked without turning around. I’d been galloping down the wooden steps, but now I stepped very carefully, looking down, as if I needed to examine every footfall so I wouldn’t trip. “Watch out around the boys,” she warned me. I raised my hand and wiggled my fingers, toodle-dee-doo, dismissing her. Those boys were harmless. Those boys had better watch out for me.

Imagine you are Emma Faye Stewart, a thirty-year-old, single African American mother of two who was arrested as part of a drug sweep in Hearne, Texas.1 All but one of the people arrested were African American. You are innocent. After a week in jail, you have no one to care for your two small children and are eager to get home. Your court-appointed attorney urges you to plead guilty to a drug distribution charge, saying the prosecutor has offered probation. You refuse, steadfastly proclaiming your innocence. Finally, after almost a month in jail, you decide to plead guilty so you can return home to your children. Unwilling to risk a trial and years of imprisonment, you are sentenced to ten years probation and ordered to pay $1,000 in fines, as well as court and probation costs. You are also now branded a drug felon. You are no longer eligible for food stamps; you may be discriminated against in employment; you cannot vote for at least twelve years; and you are about to be evicted from public housing. Once homeless, your children will be taken from you and put in foster care. A judge eventually dismisses all cases against the defendants who did not plead guilty. At trial, the judge finds that the entire sweep was based on the testimony of a single informant who lied to the prosecution. You, however, are still a drug felon, homeless, and desperate to regain custody of your children. Now place yourself in the shoes of Clifford Runoalds, another African American victim of the Hearne drug bust.2 You returned home to Bryan, Texas, to attend the funeral of your eighteen-month-old daughter. Before the funeral services begin, the police show up and handcuff you. You beg the officers to let you take one last look at your daughter before she is buried. The police refuse. You are told by prosecutors that you are needed to testify against one of the defendants in a recent drug bust. You deny witnessing any drug transaction; you don’t know what they are talking about. Because of your refusal to cooperate, you are indicted on felony charges. After a month of being held in jail, the charges against you are dropped. You are technically free, but as a result of your arrest and period of incarceration, you lose your job, your apartment, your furniture, and your car. Not to mention the chance to say good-bye to your baby girl. This is the War on Drugs. The brutal stories described above are not isolated incidents, nor are the racial identities of Emma Faye Stewart and Clifford Runoalds random or accidental. In every state across our nation, African Americans—particularly in the poorest neighborhoods—are subjected to tactics and practices that would result in public outrage and scandal if committed in middle-class white neighborhoods.

In the 1990s legal scholar and public policy advocate Wendy Kaminer published a brace of books engaged with the New Age cultures of recovery and self-help. She represented an Old Left perspective on new superstition, and although she was of the same generation as the cultural studies scholars, she did exactly what Andrew Ross warned academics and elites against. She criticized the middlebrow, therapeutic culture of self-help for undermining critical thinking in popular discourse. She encouraged the debunking of superstition, deplored public professions of piety. Her books were polemical and public interventions that were addressed to the maligned liberal and more or less thoughtful reader who took an interest in the issues of the day. In some ways, her writing was a popularization of some of psychoanalytic theory scholar, sociologist, and cultural critic Philip Rieff’s and Richard Hofstadter’s critiques of a therapeutic culture of anti-intellectualism.77 She speculated that the decline of secular values in the political sphere was linked to the rise of a culture of recovery and self-help that had come out of the popularization of New Age, countercultural beliefs and practices. In both I’m Dysfunctional, You’re Dysfunctional: The Recovery Movement and Other Self-Help Fashions and Sleeping with Extra-Terrestrials: The Rise of Irrationalism and the Perils of Piety, Kaminer publicly denounced the decline of secular culture and the rise of a therapeutic culture of testimony and self-victimization that brooked no dissent while demanding unprecedented leaps of faith from its adherents.78 Kaminer’s work combined a belief in Habermasian rational communication with an uncompromising skepticism about the ubiquity of piety that for her was shared by both conservatives and liberals. For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

I’m sorry.” “Don’t worry, dear,” the woman said brightly. “The day I encounter Sophia again, I’ll grab the nearest heavy object and bludgeon her myself.” Arriane flung out a hand to help Luce up, pulling her so hard her feet shot off the ground. “Dee’s an old friend. And a first-class party animal, might I add. Got the metabolism of a donkey. She almost brought the Crusades to a grinding halt the night she seduced Saladin.” “Oh, nonsense!” Dee said, flapping a hand dismissively. “She’s the best storyteller, too,” Annabelle added. “Or she was before she dropped off the face of the earth. Where’ve you been hiding, woman?” The woman drew a deep breath and her golden eyes dampened. “Actually, I fell in love.” “Oh, Dee!” Annabelle crooned, clasping the woman’s hand. “How wonderful.” “Otto Z. Otto.” The woman sniffed. “May he rest…” “Dr. Otto,” Daniel said, stepping out of the doorway. “You knew Dr. Otto?” “Backwards and forwards.

Theo, Celery doesn't think you should invite Lulu to your hypothetical Bar Mitzvah.

To succeed, this movement will have to change our ideals in fundamental ways. It will have to kill off the traditional American dream, the idea of constant striving for a better future, symbolized by the middle-class goal of a rising income and the purchase of a little house with a yard - not to mention the freedom to move where you please, run your life, and govern your town with your neighbors when you get there. Greg Galluzzo, Obama's mentor and the man who created the grassroots crusade that inspired Building One America, dismisses the American dream as a sham. What really makes Americans move to the suburbs, says Galluzzo, is 'racism and greed.

Albert Edwards admits that his “über bear” reputation is well deserved, at least with respect to equities, an asset class he has dismissed for the last 10 years. His bearishness has not abated, and for the coming year, he fears that “deflation will overwhelm the west.” Markets, he said, will riot. Edwards is the chief global strategist for Société Générale and he spoke at that firm’s annual global strategy conference in London on January 13. Andrew Lathrope, the firm’s head of global quantitative strategy, and Dr. Marc Faber, the publisher of the Gloom Boom & Doom Report, also spoke.

Choosing an “Away School” There was a time when this section would have been easy. We simply would have said, “Find the nearest Catholic school and send your child to it.” Unfortunately, it is no longer possible to make such blanket statements in an age where in some places teachers and staff are often either openly hostile or passively dismissive toward their own mission to be a Catholic school. It is our opinion that these schools do so at their own peril, because once you take the “Catholic” out of a Catholic school, you end up with a hobbled institution. Fortunately, these inferior institutions remain in the minority of Catholic schools. In fact, we are still very heavily biased in favor of Catholic schools, and we strongly recommend that you consider any and all available Catholic schools before considering other conventional schooling options (e.g., public or non-sectarian private schools). Generally speaking, they have been shown to be more effective than their public counterparts; they typically have smaller, more orderly classes; they support the values and prayers you are trying to teach at home; and they help your child appreciate the importance of the Eucharist by attending Mass during the school week.

He is a middle-class man trying to get by in an oligarchic world. Thirty years ago, Mantel’s Cromwell would have been of limited interest. His virtues—hard work, self-discipline, domestic respectability, a talent for office politics, the steady accumulation of money, a valuing of stability above all else—would have been dismissed as mere bourgeois orthodoxies. If they were not so boring they would have been contemptible. They were, in a damning word, safe. But they’re not safe anymore. They don’t assure security. As the world becomes more oligarchic, middle-class virtues become more precarious. This is the drama of Mantel’s Cromwell—he is the perfect bourgeois in a world where being perfectly bourgeois doesn’t buy you freedom from the knowledge that everything you have can be whipped away from you at any moment. The terror that grips us is rooted not in Cromwell’s weakness but in his extraordinary strength. He is a perfect paragon of meritocracy for our age. He is a survivor of an abusive childhood, a teenage tearaway made good, a self-made man solely reliant on his own talents and entrepreneurial energies. He could be the hero of a sentimental American story of the follow-your-dreams genre. Except for the twist—meritocracy goes only so far. Even Cromwell cannot control his own destiny, cannot escape the power of entrenched privilege. And if he, with his almost superhuman abilities, can’t do so, what chance do the rest of us have? This terror

A dainty man of a nervous disposition, Father Laughton detests discord above all things. He always climbs down before seriously disagreeing with anyone; he can’t dismiss the most disruptive student from his class without feeling sorry twenty seconds later and racing down the corridor to summon him back. As a result, his music appreciation courses are notoriously anarchic – in fact they make anarchy look like a slow day at the library – and yet, at the same time, they are marked by a kind of goodwill, and the priest always seems happy there, in the midst of the melee, humming along to a Field larghetto or a Chopin mazurka while paper planes, pencil cases, books and larger objects fly through the air around him.

Georgi M. Derluguian's Bourdieu's Secret Admirer in the Caucasus tells the extraordinary story of Musa Shanib from Abkhazia, the leading intellectual of this turbulent region whose incredible career passed from Soviet dissident intellectual through democratic political reformer and Muslim fundamentalist war leader up to respected professor of philosophy, his entire career marked by the strange admiration for Pierre Bourdieu's thought. There are two ways to approach such a figure. The first reaction is to dismiss it as local eccentricity, to treat it with benevolent irony - "what a strange choice, Bourdieu - who knows what this folkloric guy sees in Bourdieu...". The second reaction is to directly assert the universal scope of theory - "see how universal theory is: every intellectual from Paris to Chechenia and Abkhazia can debate his theories..." The true task, of course, is to avoid both these options and to assert the universality of a theory as the result of a hard theoretical work and struggle, a struggle that is not external to theory: the point is not (only) that Shanib had to do a lot of work to break the constraints of his local context and penetrate Bourdieu - this appropriation of Bourdieu by an Abkhazian intellectual also affects the substance of the theory itself, transposing it into a different universe. Did - mutatis mutandis - Lenin not do something similar with Marx? The shift of Mao with regard to Lenin AND Stalin concerns the relationship between the working class and peasants: both Lenin and Stalin were deeply distrustful towards the peasants, they saw as one of the main tasks of the Soviet power to break the inertia of the peasants, their substantial attachment to land, to "proletarize" them and thus fully expose them to the dynamics of modernization - in clear contrast to Mao who, in his critical notes on Stalin's Economic Problems of Socialism in the USSR (from 1958) remarked that "Stalin's point of view /.../ is almost altogether wrong. The basic error is mistrust of the peasants." The theoretical and political consequences of this shift are properly shattering: they imply no less than a thorough reworking of Marx's Hegelian notion of proletarian position as the position of "substanceless subjectivity," of those who are reduced to the abyss of their subjectivity.

Speaking of the children, aren’t you supposed to be watching them at the moment?” “Of course.” He glanced around the hallway. “Where are they?” “They’re perfectly fine.” She dropped her voice to the merest whisper. “I’ve tied them up in the nursery.” For a moment, he thought he’d misheard her. “Forgive me, but you didn’t just say you’ve tied up the children, did you?” “Indeed I did.” “It’s little wonder you get dismissed so often if you make a habit of tying up your charges while you wander through libraries perusing romance novels.” “Oh, I’ve never tied children up before today. . . . Well, except for some children in my youth, but that hardly counts, since I was a child myself.” She held up a hand. “Before you dismiss me—something your expression clearly states you long to do—the whole tying-up business was the children’s idea.” “You would have me believe they wanted you to tie them up?” The dimple on Millie’s cheek popped out again as she grinned. “Don’t be silly. If you must know, they insisted on tying me up first, but obviously, since I’m standing in front of you, I was able to free myself.” Her grin widened. “In the spirit of fair play, I convinced them it was their turn to be held captive, although I don’t think the children thought their little game was going to have this particular outcome.” Everett headed for the stairs. “I’m going to go release them.” “You’ll put a damper on our fun if you do.” Not

Everett stalked back to his desk and then pointed to a chair that was bolted to the floor opposite him. “Mr. Mulberry, you don’t believe that’s an acceptable way of asking me to take a seat, do you?” A stabbing of a finger to the chair once more was his only reply. Taking a second to fasten herself back into the cork jacket, even as an odd and somewhat inappropriate sense of amusement settled over her, Millie walked over to the indicated chair and took a seat. Placing her hands demurely in her lap, she watched as Everett lowered into his own chair. Thrusting a hand through hair that was distinctly untidy, he caught her eye. “Was there a reason behind your interrupting my reading?” “I’m sure there was, but that reason escapes me at the moment.” She sat forward. “What are you reading?” Everett’s face turned a little red as he snatched the book off the desk and stuffed it into a drawer. Millie leaned back in the chair. “Very well, since you don’t seem to want to exchange the expected pleasantries, let us move on to what I’ve suddenly recalled I wanted to speak with you about. We need to discuss the children and the part you need to play in their lives, as well as discuss how you’re going to go about telling Miss Dixon it would be a horrible idea for you to send the children away to a boarding school.” Opening the drawer, Everett yanked out the book he’d just stashed away, and pushed it Millie’s way. “I think I’d rather discuss this.” Picking up the book, she looked at the title. “You’re reading Pride and Prejudice?” “I am, but don’t tell anyone. It could ruin my reputation as a manly gentleman.” The amusement that was still bubbling through her increased. “I doubt that, but tell me, what do you think about the story so far?” “I think it’s unfortunate that Lizzy is not better connected, because she would be perfect for Mr. Darcy if she came from money.” Millie shoved the book back at him as every ounce of amusement disappeared in a flash. “You don’t believe that Mr. Darcy might be just a tad too prideful since he believes he’s superior to Lizzy?” “He’s one of the richest men in England,” Everett said, returning the book to the drawer and giving it a somewhat longing look before he caught Millie’s eye. “Of course he’s superior to Lizzy.” Fighting the impulse to tell him he was a bit of an idiot, because that was a guaranteed way of getting dismissed, Millie forced a smile. “Perhaps it would be best to continue this discussion after you finish the book. But, tell me, why in the world are you reading a romance novel?” “I needed something to keep me occupied while evading Abigail and her meddling ways, and since you spoke so highly of Jane Austen, I thought I’d give her a try.” “You’re reading it because I enjoy Jane Austen?” “Well, yes. You also mentioned you enjoy Frankenstein, but I couldn’t find a copy of that in my library, so I decided I’d read a book of Jane’s instead.” Pleasure

The refurbished Cromwell must be speaking to something in contemporary culture and the job of the adapters is to figure out what that something might be. They must do so knowing that whatever it is, it is not primarily about religion. The religious background is important in both versions: More’s relentless pursuit of heretics, Cromwell’s sympathy for, and manipulation of, Protestant reformers, the willingness of those reformers to support Anne because she is on their side, Henry’s genuine conviction that God is punishing his sin. But it matters as historical setting, not as contemporary passion. There is no religious shortcut to engagement with these dramas, no assumption that Catholics will hiss Cromwell and cheer More and that Protestants will do the opposite. Some other connection must be forged. What makes Mantel’s Cromwell appealing to readers, audiences, and TV viewers is that he is rather like most of them. He is a middle-class man trying to get by in an oligarchic world. Thirty years ago, Mantel’s Cromwell would have been of limited interest. His virtues—hard work, self-discipline, domestic respectability, a talent for office politics, the steady accumulation of money, a valuing of stability above all else—would have been dismissed as mere bourgeois orthodoxies. If they were not so boring they would have been contemptible. They were, in a damning word, safe. But they’re not safe anymore. They don’t assure security. As the world becomes more oligarchic, middle-class virtues become more precarious. This is the drama of Mantel’s Cromwell—he is the perfect bourgeois in a world where being perfectly bourgeois doesn’t buy you freedom from the knowledge that everything you have can be whipped away from you at any moment. The terror that grips us is rooted not in Cromwell’s weakness but in his extraordinary strength. He is a perfect paragon of meritocracy for our age. He is a survivor of an abusive childhood,

I do believe she’s rather annoyed with us,” Miss Longfellow said before she brightened. “But she didn’t say she was washing her hands of us, so all hope hasn’t been lost just yet.” She caught his eye. “Would you be a dear and fetch my bag for me? The one I dropped when you knocked me over. It’s lying there all forlorn on the sidewalk.” Unable to remember the last time someone had call him a dear, and asked him to fetch something, Everett’s lips curled into a grin, and he ambled over to the bag and bent down to pick it up. Grabbing hold of the worn handle, he straightened . . . but wobbled when the weight of the bag took him by surprise. “What in the world do you have in here?” “Essentials.” “What type of essentials could possibly weigh this much?” “Well, if you must know, since I was intending on spending the next nine weeks employed by the Cutler family before I got unfairly dismissed, I had to pack enough reading material to see me through that extended period of time. In that bag rests a few of my favorite dictionaries, one thesaurus, my Bible, numerous works by Shakespeare, although I’m not exactly enjoying his writing, and two books by the incomparable Jane Austen.” She smiled. “Those I enjoy tremendously, but besides my treasured books, I also have a few changes of clothing, an extra pair of shoes, and, well, I won’t go into further details, since what’s left to mention will most likely embarrass us both.” Hefting

Populated by what many dismissed as “useless lubbers” (conjuring the image of sleepy and oafish men lolling about doing nothing), North Carolina forged a lasting legacy as what we might call the first white trash colony

You might think you’ve won this, Everett, but I assure you, you haven’t.” Looking down at her, Everett kept a smile on his face even as his eyes narrowed. “What do you mean?” “Did you truly believe I’d allow her to win? Allow a little nobody nanny to steal my gentleman away from me? I set her straight, I did, got her to see the truth about you, and . . . I might have mentioned that you and I were going forward with our engagement plans.” “You lied to Millie?” “I did you a favor,” Caroline corrected. “Where is she?” “She scurried off back to that dreadful Mrs. Hart’s cottage. If you leave right now, you might be able to catch her. However . . . I don’t think she’ll listen to any sappy words you might want to tell her. I was very, very . . . convincing. Oh, and I dismissed her as the nanny, so, now that I think about it, she might already be heading out of Newport since there was no reason for her to take the children with her when she left Seaview.” “Where are the children?” he asked. Caroline shrugged. “I told them to stay up in Elizabeth’s room, but since those children don’t exactly like to behave, they could be anywhere by now.” Swallowing the words he wanted to say, words that were not very gentlemanly at all, Everett brushed past Caroline and headed out of the ballroom, unmindful of the titters that followed him.

Among the dismissive was writer Tom Wolfe, who divined the zeitgeist of the era when he dubbed the seventies “The Me Decade” in his famous 1976 essay. Wolfe appropriately defamed the era as a time in which individual emancipation trumped the idea of the civic good, in which decadence looked liked politics, and glitter could be mistaken for substance. If the political revolution could not be realized in post-sixties America, Wolfe argued, the only thing left was the “alchemical dream” of revolutionizing the self. As if to confirm Wolfe’s analysis, the seventies would often be symbolized by a spinning mirrored disco ball reflecting a mosaic of “hundreds of little me’s”—swirling fragments of individualism that made a mockery of the antediluvian dream of solidarity.9

We certainly (and thankfully) see relatively few incidents of Mad Men-style remarks or behind-slapping in office settings these days. I would argue, though, that a different kind of sexism is alive and well today. It is a sexism that, ironically, many of us have embraced with the intention of liberating women from stereotypes and limitations; it is a sexism that devalues women by devaluing motherhood. I see sexism in words written online, where men and women alike dismiss an entire class of female writers with a single derisive term: “mommy blogger.” Even in Christian circles, context and tone sometimes turn “mommy” into a sneer, a put-down, a condescending label.

How big was your graduating class in high school?” Butters blinked. “What?” “Just answer me.” “Uh, about eight hundred.” “All right,” I said. “Last year in the U.S. alone more than nine hundred thousand people were reported missing and not found.” “Are you serious?” “Yeah,” I said. “You can check with the FBI. That’s out of about three hundred million, total population. That breaks down to about one person in three hundred and twenty-five vanishing. Every year. It’s been almost twenty years since you graduated? So that would mean that between forty and fifty people in your class are gone. Just gone. No one knows where they are.” Butters shifted uncomfortably in his seat. “So?” I arched an eyebrow at him. “So they’re missing. Where did they go?” “Well. They’re missing. If they’re missing, then nobody knows.” “Exactly,” I said. He didn’t say anything back. I let the silence stretch for a minute, just to make the point. Then I started up again. “Maybe it’s a coincidence, but it’s almost the same loss ratio experienced by herd animals on the African savannah to large predators.” Butters drew his knees up to his chest, huddling farther under the blanket. “Really?” “Yeah,” I said. “Nobody talks about this kind of thing. But all those people are still gone. Maybe a lot of them just cut their ties and left their old lives behind. Maybe some were in accidents of some kind, with the body never found. The point is, people don’t know. But because it’s an extremely scary thing to think about, and because it’s a lot easier to just get back to their lives they tend to dismiss it. Ignore it. It’s easier.

Industrialization not only caused painful social dislocations but fundamentally and permanently altered relations between employers and employees. Landlords and their tenants had been neighbors and in some respects partners. Although on occasion tenants suffered mass expulsions, as during the Enclosure Acts in England, by and large the countryside was stable, especially in such countries as the United States, where the great majority of farmers owned the soil they cultivated. In industrial societies, the relationship of owner to employee turned tenuous and volatile, as the former felt free to dismiss workers whenever demand grew slack. Differences in lifestyle became more glaring as the nouveaux riches flaunted their wealth. These developments led to a growing hostility to “capitalism.” Socialism, until then an ideal with particular appeal to intellectuals, now acquired, in addition to a theoretical foundation, a social base among certain segments of the working class.

And, in a message with the dismissive air of Hillary’s “deplorables” remark, communications director Jennifer Palmieri had noted to Podesta in 2011—before they worked for Hillary—that she wasn’t impressed with elite Catholic Republicans. “I imagine they think it is the most socially acceptable politically conservative religion. Their rich friends wouldn’t understand if they became evangelicals,” she wrote. Palmieri and Podesta are both Catholic, but the message read as a stab at Republicans who chose Catholicism and all evangelical Christians. At a time when Hillary was struggling with working- and middle-class white voters in Rust Belt states, the e-mail was toxic. Philadelphia, Detroit, Cleveland, and Milwaukee are among the biggest dioceses in the United States. Even outside the major metropolitan areas, the industrial Midwest is full of white Catholic enclaves.

New lesson, class," I announced. "Most monsters will vaporize when sliced with a celestial bronze sword. This change is perfectly normal, and will happen to you right now if you don't BACK OFF!" To my surprise, it worked. The monsters backed up, but there were at least twenty of them. My fear factor wasn't going to last long. I jumped out of the cart, yelled, "CLASS DISMISSED!" and ran for the exit

THIS NOTION OF A “new Jew” would become one of Zionism’s most defining ideas. In 1942, some three decades after Bialik wrote “In the City of Slaughter,” a writer in the Yishuv named Hayim Hazaz wrote a short story—“The Sermon”—that has become an Israeli classic. The narrator of the “sermon” is Yudke, one of the founders of the kibbutz on which he lives. Yudke is trying to explain to his fellow kibbutzniks why he believes that they should not teach Jewish history to their children. His main reason is that “we really don’t have a history at all. . . . You see, we never made our own history, the gentiles always made it for us . . . it wasn’t ours, it wasn’t ours at all!” Yudke’s view of Jewish history is classic Zionist fare. “Persecutions, massacres, martyrdoms and pogroms. And more persecutions, massacres, martyrdoms and pogroms. And more, and more, and more of them without end.” The Jews have been so weak and pathetic (and here Hazaz is almost identical to Bialik) that Jewish children find nothing of interest in Jewish history. “Children love to read historical novels. Everywhere else, as you know, such books are full of heroes and conquerors and brave warriors and glorious adventures. In short, they’re exciting.” The problem is that these children “read novels, but ones about gentiles, not about Jews. Why? You can be sure it’s no accident. Jewish history is simply boring . . . it has no adventures, no conquering heroes, no great rulers or potentates.” Jews in history are not potentates. They are “a mob of beaten, groaning, weeping, begging Jews”—the opposite of inspiring. That is why, says Yudke, “if it were up to me, I wouldn’t allow our children to be taught Jewish history at all. Why on earth should we teach them about the shameful life led by their ancestors? I’d simply say to them ‘look boys and girls, we don’t have any history. We haven’t had one since the day we were driven into exile. Class dismissed, you can go outside and play.

Struggle was life, not a means to some other end. It was not justified by the prosperity (capitalism) or justice (socialism) that it supposedly brought. Hitler’s point was not at all that the desirable end justified the bloody means. There was no end, only meanness. Race was real, whereas individuals and classes were fleeting and erroneous constructions. Struggle was not a metaphor or an analogy, but a tangible and total truth. The weak were to be dominated by the strong, since “the world is not there for the cowardly peoples.” And that was all that there was to be known and believed. — Hitler’s worldview dismissed religious and secular traditions, and yet relied upon both. Though he was no original thinker, he supplied a certain resolution to a crisis of both thought and faith. Like many before him he sought to bring the two together.

As regards the modern liberal democrat who represents the class of victors in this process of emancipation, despite his loud bragging about transgressions, too much of his language and presuppositions sound discordant with the idea of freedom -- too much necessity, inevitability, irreversible change, and too many natural God-given drives. His language holds too many references to the tides of history and refers to excessive adapting, yielding, giving in, and indulging. There is also too much easiness in pursuing freedom, too much self-absolution, and too much nonchalance in dismissing all the caveats and counterarguments accumulated over the centuries. He appears more like an actor who takes part in a performance in which he has been ordered to play the role of a free man. He duly obeys the author's and director's orders but is utterly unaware that, by listening to those orders, he has already lost his chance to be his own master.

What seemed like a problem to liberals—the fact that conservatives identify “up,” with the 1 percent, the planter class—was actually a source of pride to the Tea Party people I came to know. It showed you were optimistic, hopeful, a trier. It wasn’t a problem that you seldom looked behind you in line. Why would you want to blame a guy if he got all the way to the top? they wondered. That gaze forward, even when matters seemed hopeless, was a feature of the brave deep story self. But such a self was less and less a source of honor, it seemed. Rising to the fore was another kind of self, a more upper-middle-class cosmopolitan self, with its more dispersed and looser friendship networks, its preparation to compete for entrance to big-name colleges and tough careers that might take a person far from home. Such cosmopolitan selves were directed to the task of cracking into the global elite. They made do with living farther away from their roots. They were ready to go when opportunity knocked. They took great pride in liberal causes—human rights, racial equality, and the fight against global warming. Many upper-middle-class liberals, white and black, didn’t notice what, emotionally speaking, their kind of self was displacing. For along with blue-collar jobs, a blue-collar way of life was going out of fashion, and with it, the honor attached to a rooted self and pride in endurance—the deep story self. The liberal upper-middle class saw community as insularity and closed-mindedness rather than as a source of belonging and honor. And they didn’t see that, given trends “behind the brow of the hill,” their turn to be displaced might be next. For the Tea Party around the country, the shifting moral qualifications for the American Dream had turned them into strangers in their own land, afraid, resentful, displaced, and dismissed by the very people who were, they felt, cutting in line. The undeclared class war transpiring on a different stage, with different actors, and evoking a different notion of fairness was leading those engaged in it to blame the “supplier” of the imposters—the federal government.

The story of America is one that is still being written. Many of the ideological battles we like to think we've tucked neatly into a folder called "the past" -issues of race, class, gender, sexual identity, civil rights, justice, and just what makes us "American" -are very much alive today. For what we do not study and reflect upon, we are in danger of dismissing or forgetting. What we forget, we are often doomed to repeat. Our ghost, it seems, are always with us, whispering that attention must be paid.

Take Brooksley Born, former chair of the Commodity Futures Trading Commission (CFTC), who waged an unsuccessful campaign to regulate the multitrillion-dollar derivatives market. Soon after the Clinton administration asked her to take the reins of the CFTC, a regulatory backwater, she became aware of the over-the-counter (OTC) derivatives market, a rapidly expanding and opaque market, which she attempted to regulate. According to a PBS Frontline special: "Her attempts to regulate derivatives ran into fierce resistance from then-Fed Chairman Alan Greenspan, then-Treasury Secretary Robert Rubin, and then-Deputy Treasury Secretary Larry Summers, who prevailed upon Congress to stop Born and limit future regulation." Put more directly by New York Times reporter Timothy O'Brien, "they ... shut her up and shut her down." Mind you, Born was no dummy. She was the first female president of the Stanford Law Review, the first woman to finish at the top of the class, and an expert in commodities and futures. But because a trio of people who were literally en-titled decided they knew what was best for the market, they dismissed her call for regulation, a dismissal that triggered the financial collapse of 2008. To be fair to Greenspan et al., their resistance was not surprising. According to psychologists Hillel Einhorn and Robin Hogarth, "we [as human beings] are prone to search only for confirming evidence, and ignore disconfirming evidence." In the case of Born, it was the '90s, the markets were doing well, and the country was prospering; it's easy to see why the powerful troika rejected her disconfirming views. Throw in the fact that the disconcerting evidence was coming from a "disconfirming" person (i.e., a woman), and they were even more likely to disregard the data. In the aftermath, Arthur Levitt, former chairman of the SEC, said, "If she just would have gotten to know us... maybe it would have gone a different way."12 Born quotes Michael Greenberg, the director of the CFTC under her, as saying, "They say you weren't a team player, but I never saw them issue you a uniform." We like ideas and people that fit into our world-view, but there is tremendous value in finding room for those that don't. According to Paul Carlile and Clayton Christensen, "It is only when an anomaly is identified—an outcome for which a theory can't account that an opportunity to improve theory occurs."13 One of the ways you'll know you are coming up against an anomaly is if you find yourself annoyed, defensive, even dismissive, of a person, or his idea.

I may have been quicker than most of my colleagues to grasp that the country was fed up with the empty promises and utter dysfunction of Washington. I was sensitive to the fact that many Americans we blithely categorize as working class had lousy jobs, were bouncing between jobs, or worried about losing their jobs, and were brimming with resentment. I didn’t dismiss them as racist yahoos.

I've been in this class for a while now. I'm doing the best that I can. It takes dedication, hard work and study to be a Godly man. I've taken a lot of tests. I've gone through many trials. I've experienced hardships down many exciting miles. The narrow road gets tough at times. The battles get harder to win. But the Lord is right here with me, and to that I say, "Amen." I'm still going forward, a steady progression. Class has not been dismissed. It's still in session. Soon the bell will ring, and then I can leave. I'll graduate to Heaven with all who believe.

Yet there were, in fact, nearly two hundred women and children still on board the Titanic. More than half of them were waiting in the third-class public rooms and corridors or on the decks near the stern. At 1:30 a.m. the gates on the stairs up from third class had been opened for women but many had chosen to remain with their men. Father Thomas Byles circulated among the third-class passengers, hearing confessions and reciting the rosary with them. At 2:00 a.m. the gates were opened for third-class men as well as women, and many more steerage passengers soon crowded the boat deck. As he began loading Collapsible D on the port side, Lightoller was forced to pull his revolver to clear a crowd of what he called “dagoes” out of the boat. He then formed a cordon of crewmen to prevent a rush on the boat. As small knots of steerage women were escorted across the deck toward the last boat, there were still a few women from first class on board as well. Archibald Gracie was shocked to see Caroline Brown and Edith Evans standing by the starboard railing. He had escorted Evans and the three Lamson sisters to the staircase landing below the boat deck over an hour ago and had then gone in search of his other “unprotected” ward, Helen Candee, but discovered that she had already gone up on deck. Caroline Brown began to explain to Gracie how they had become separated from the others, but he and Jim Smith simply hustled them both toward the ring of men surrounding Collapsible D. Once they were let through, Edith Evans said to Caroline Brown, “You go first. You are married and have children.” Brown was then lifted into the lifeboat, but when Evans went to follow, she was unable to clamber over the railing in her tapered skirt. “Never mind,” she called out to Brown, “I will go on a later boat,” and turned and hurried away down the deck. Evans had earlier told Archibald Gracie that she had been told by a fortune-teller to beware of water and that she now knew she would be drowned. Gracie had dismissed this as superstition but Edith Evans would become one of only four women from first class to perish.

The process today gives everyone a chance to participate,” Tom Hayden, by way of explaining “the difference” between 1968 and 1988, said to Bryant Gumbel on NBC at 7:50 a.m. on the day after Jesse Jackson spoke at the 1988 Democratic convention in Atlanta. This was, at a convention that had as its controlling principle the notably nonparticipatory idea of “unity”, demonstrably not true, but people inside the process, constituting as they do a self-created and self-referring class, a new kind of managerial elite, tend to speak of the world not necessarily as it is but as they want people out there to believe it is. They tend to prefer the theoretical to the observable, and to dismiss that which might be learned empirically as “anecdotal”. They tend to speak a language common in Washington but not specifically shared by the rest of us. They talk about “programs”, and “policy”, and how to “implement” them or it, about “trade-offs” and constituencies and positioning the candidate and distancing the candidate, about the “story”, and how it will “play”. They speak of a candidate’s performance, by which they usually mean his skill at circumventing questions, not as citizens but as professional insiders, attuned to signals pitched beyond the range of normal hearing: “I hear he did all right this afternoon,” they were saying to one another in the press section of the Louisiana

Chapter Five Monday. 12:50 PM. The wrestling room. Because of the assembly, classes for the rest of the day were shortened so school could still dismiss on time, which meant that my science class wasn’t going to start until one-o-clock. After I saw that it was ten ‘til, I rushed out of the assembly and headed straight for the wrestling room. It was the first day of training with my new ninja clan, and I was already behind schedule. A few months ago, during the week of the talent show, I stumbled upon a second gymnasium that wasn’t being used. It was the wrestling room. Coach Cooper, the gym teacher (same last name as me, but not related… or is he? Dun dun dunnnnnnn… no, I’m kidding. We’re not related), said that Buchanan School used to have a wrestling team, but cut it from the program because of money issues about ten years back. I asked if it was cool that I used the room for a martial arts club, and he said yeah.

On Creating a “Red Team” STAN: “The concept of ‘red team’ is designed to test a plan. What happens is, as you develop a plan—you’ve got a problem and you develop a way to solve that problem—you fall in love with it. You start to dismiss the shortcomings of it, simply because, I think, that’s the way the mind works. . . . Sometimes you’re actually skipping over real challenges to it, or vulnerabilities in it, because you just want it to work. As we describe it, sometimes a plan can end up being a string of miracles, and that’s not a real solid plan. So red teaming is: You take people who aren’t wedded to the plan and [ask them,] ‘How would you disrupt this plan or how would you defeat this plan?’ If you have a very thoughtful red team, you’ll produce stunning results.

For example, Keith Stanovich’s psychology textbook lists paranormal phenomena as “telepathy, clairvoyance, psychokinesis, precognition, reincarnation, biorhythms, astral projection, pyramid power, plant communication, and psychic surgery” (page 186).118 All these items are perfectly amenable to scientific inquiry, but so far only a few have been systematically investigated. Education may benefit by teaching students to avoid knee-jerk negative reactions to topics just because they seem peculiar and instead to evaluate what the evidence actually says. If there’s no body of systematic scientific evidence to rely upon (e.g., for the viability of “pyramid power”), then we can’t say much about that topic yet. But when there is evidence (as with several classes of psychic phenomena), then students should learn how to evaluate it. Professors often give lip service to the importance of teaching critical thinking skills, but in practice most of that lip is arrogant and dismissive. Another reason that the paranormal gets a bad rap is that professors are unaware of the evidence because their professors, and their professors before them, kept repeating that there wasn’t anything worth paying attention to.120 When something is repeated often enough, the lie takes on a life of its own. Political propagandists and advertising agencies have long capitalized on this fact.

Students lined up on the stage, reading sheets of paper that probably had the schedule for the morning. The stage that Gavin had fixed looked awesome and solid as a rock. In fact, if I didn’t know the corner was busted earlier in the week, I’d never be able to tell. Overnight, a crew had set up a few hundred foldout chairs, lining them in rows for the audience. The cafeteria lights had been switched off, and the talent show stage lights were being tested, making the room look like some sort of dance club. The only students in the cafeteria were those who had acts in the show. Everyone was standing around, laughing and having a good time. It actually felt relieving to see others enjoying themselves. The missing penguin had been in everyone’s thoughts all week, but nobody knew that Hotcakes might’ve been just the tip of the iceberg. The rest of the sixth graders at Buchanan would arrive when homeroom dismissed, which was still about twenty minutes away. The first half of the school day had been dedicated to Zoe’s talent show, which was killer because it meant all those classes would be put on hold. It also meant