Compare Siding Quotes

I was sentimental about many things: a woman’s shoes under the bed; one hairpin left behind on the dresser; the way they said, 'I’m going to pee.' hair ribbons; walking down the boulevard with them at 1:30 in the afternoon, just two people walking together; the long nights of drinking and smoking; talking; the arguments; thinking of suicide; eating together and feeling good; the jokes; the laughter out of nowhere; feeling miracles in the air; being in a parked car together; comparing past loves at 3am; being told you snore; hearing her snore; mothers, daughters, sons, cats, dogs; sometimes death and sometimes divorce; but always carring on, always seeing it through; reading a newspaper alone in a sandwich joint and feeling nausea because she’s now married to a dentist with an I.Q. of 95; racetracks, parks, park picnics; even jails; her dull friends; your dull friends; your drinking, her dancing; your flirting, her flirting; her pills, your fucking on the side and her doing the same; sleeping together

We had this big grill at his house, and I remember, one night he said, 'Sam, tonight you're feeding us,' He showed me how to push on the middle of the steaks to see how done they were, and how to sear them fast on each side to keep the juices in." "And they were awesome, weren't they?" "I burned the hell out of them," I said, matter-of-fact. "I'd compare them to charcoal, but charcoal is still sort of edible.

Everytime I close my eyes it's like a dark paradise. No one compares to you, I'm scared that you won't be waiting on the other side.

The Old Language really was beautiful, Blay thought. Staring at the symbols, for one brief, ridiculous moment he imagined his own name across Qhuinn's shoulders, carved into that smooth skin in the manner of the mating ritual. Never going to happen. They were destined to be best friends...which, compared to strangers, was something huge. Compared to lovers? It was the cold side of a locked door.

My body felt completely disposable, like a placeholder for something more valuable. I fantasized about taking it apart and lining my limbs up side by side to compare them.

Yet we always envy others, comparing our shadows to their sunlit sides.

Everyone returns us to a different sense of ourselves, for we become a little of who they think we are. Our selves could be compared to an amoeba, whose outer walls are elastic, and therefore adapt to the environment. It is not that the amoeba has no dimensions, simply that it has no self-defined shape. It is my absurdist side that an absurdist person will draw out of me, and my seriousness that a serious person will evoke. If someone thinks I am shy, I will probably end up shy, if someone thinks me funny, I am likely to keep cracking jokes.

... life may be compared to a piece of embroidery, of which, during the first half of his time, a man gets a sight of the right side, and during the second half, of the wrong. The wrong side is not so pretty as the right, but it is more instructive; it shows the way in which the threads have been worked together

You don't notice the dead leaving when they really choose to leave you. You're not meant to. At most you feel them as a whisper or the wave of a whisper undulating down. I would compare it to a woman in the back of a lecture hall or theater whom no one notices until she slips out.Then only those near the door themselves, like Grandma Lynn, notice; to the rest it is like an unexplained breeze in a closed room. Grandma Lynn died several years later, but I have yet to see her here. I imagine her tying it on in her heaven, drinking mint juleps with Tennessee Williams and Dean Martin. She'll be here in her own sweet time, I'm sure. If I'm to be honest with you, I still sneak away to watch my family sometimes. I can't help it, and sometimes they still think of me. They can't help it.... It was a suprise to everyone when Lindsey found out she was pregnant...My father dreamed that one day he might teach another child to love ships in bottles. He knew there would be both sadness and joy in it; that it would always hold an echo of me. I would like to tell you that it is beautiful here, that I am, and you will one day be, forever safe. But this heaven is not about safety just as, in its graciousness, it isn't about gritty reality. We have fun. We do things that leave humans stumped and grateful, like Buckley's garden coming up one year, all of its crazy jumble of plants blooming all at once. I did that for my mother who, having stayed, found herself facing the yard again. Marvel was what she did at all the flowers and herbs and budding weeds. Marveling was what she mostly did after she came back- at the twists life took. And my parents gave my leftover possessions to the Goodwill, along with Grandma Lynn's things. They kept sharing when they felt me. Being together, thinking and talking about the dead, became a perfectly normal part of their life. And I listened to my brother, Buckley, as he beat the drums. Ray became Dr. Singh... And he had more and more moments that he chose not to disbelieve. Even if surrounding him were the serious surgeons and scientists who ruled over a world of black and white, he maintained this possibility: that the ushering strangers that sometimes appeared to the dying were not the results of strokes, that he had called Ruth by my name, and that he had, indeed, made love to me. If he ever doubted, he called Ruth. Ruth, who graduated from a closet to a closet-sized studio on the Lower East Side. Ruth, who was still trying to find a way to write down whom she saw and what she had experienced. Ruth, who wanted everyone to believe what she knew: that the dead truly talk to us, that in the air between the living, spirits bob and weave and laugh with us. They are the oxygen we breathe. Now I am in the place I call this wide wide Heaven because it includes all my simplest desires but also the most humble and grand. The word my grandfather uses is comfort. So there are cakes and pillows and colors galore, but underneath this more obvious patchwork quilt are places like a quiet room where you can go and hold someone's hand and not have to say anything. Give no story. Make no claim. Where you can live at the edge of your skin for as long as you wish. This wide wide Heaven is about flathead nails and the soft down of new leaves, wide roller coaster rides and escaped marbles that fall then hang then take you somewhere you could never have imagined in your small-heaven dreams.

We love WWII because the cause was so obviously just, because you can't be a good person and say you wouldn't fight against an evil like that. It was so black and white on our side, and on our side so few died. (Our side meaning the lantern-jawed John Wayne Greatest Generation constantly canonized soldiers who strode in late to the graveyard that was Europe. Compared to Jewish, Russian, Roma, and other casualties, our losses were minimal.) We felt so strong. In some ways I think we're always trying to recapture that feeling of being a country of superheroes. With every war we invoke that one, we hope it will be that good. -from her blog

Holmes had cultivated the ability to still the noise of the mind, by smoking his pipe and playing nontunes on the violin. He once compared this mental state with the sort of passive seeing that enables the eye, in a dim light or at a great distance, to grasp details with greater clarity by focusing slightly to one side of the object of interest. When active, strained vision only obscures and frustrates, looking away often permits the eyes to see and interpret the shapes of what it sees. Thus does inattention allow the mind to register the still, small whisper of the daughter of the voice.

Cities have often been compared to language: you can read a city, it’s said, as you read a book. But the metaphor can be inverted. The journeys we make during the reading of a book trace out, in some way, the private spaces we inhabit. There are texts that will always be our dead-end streets; fragments that will be bridges; words that will be like the scaffolding that protects fragile constructions. T.S. Eliot: a plant growing in the debris of a ruined building; Salvador Novo: a tree-lined street transformed into an expressway; Tomas Segovia: a boulevard, a breath of air; Roberto Bolano: a rooftop terrace; Isabel Allende: a (magically real) shopping mall; Gilles Deleuze: a summit; and Jacques Derrida: a pothole. Robert Walser: a chink in the wall, for looking through to the other side; Charles Baudelaire: a waiting room; Hannah Arendt: a tower, an Archimedean point; Martin Heidegger: a cul-de-sac; Walter Benjamin: a one-way street walked down against the flow.

I don’t think pain is a competition,” her aunt answered without hesitation. “Somebody else’s ten might be your six. You can’t compare heartbreak. No matter what, it’s valid. And that’s all that matters. You’re allowed to feel,

He looked down at himself and laughed softly. ‘‘My dark side dresses better than I do.’’ He stood up and reached for clothes folded neatly on a table to the side as he loosened the tie on his robe. He hesitated, smiled, and raised his eyebrows. ‘‘If you don’t mind, Claire . . . ?’’ ‘‘Oh. Sorry.’’ Claire turned her back. She didn’t like turning her back on him, even with the cell door locked. He was better behaved when he knew she was watching. She focused on the faint, distorted image of his reflection on the TV screen as he shed the dressing gown and began to pull on his clothing. She couldn’t see much, except that he was very pale all over. Once she was sure his pants were up, she glanced behind her. He had his back to her, and she couldn’t help but compare him with the only other man she’d really studied half-naked. Shane was broad, strong, solid. Myrnin looked fragile, but his muscles moved like cables under that pale skin—far stronger than Shane’s, she knew. Myrnin turned as he buttoned his shirt. ‘‘It’s been a while since a pretty girl looked at me with such interest,’’ he said. She looked away, feeling the blush work its heat up through her neck and onto her cheeks. ‘‘It’s all right, Claire. I’m not offended.

Your ribcage never meant to hurt you. Your windpipe doesn’t know how to be pretty, but she knows how to howl— and here, I’d like to take a moment to submit a formal apology to my soft parts because they kept me warm when I was trying to freeze to death, and I hated them for it. An apology for a starvation that went deeper than my skin. One for the strongest skeleton I will ever own and how I kept using the word girl against it. Or how I turned words like beautiful into shapes I could contort myself into. I didn’t mean to compare myself to faces I can’t have. Or spend years trying to carve myself, like Michelangelo’s angels, from the marble— forgetting what it is to be skin instead of stone. I let myself be afraid. I was taught to be. When you learn you are only as good as your beauty routine, you forget how to define yourself by anything else.

Who are you after you finish something this magnificent—in constructing it you have also journeyed through it, to the other side. On one end there was who you were before you went underground, and on the other end a new person steps out into the light. The up-top world must be so ordinary compared to the miracle beneath, the miracle you made with your sweat and blood. The secret triumph you keep in your heart.

I'll take you to Mickey D's," said Sean. "I'll buy you a hamburger." Annie was not thrilled. Sean's offer did not compare to offers made in other centuries. "And fries," Sean said. "And a vanilla milkshake." Annie remained unthrilled. "Okay, okay. You can have a Big Mac." Romance in my century, she thought, is pitiful.

But it was nothing compared to when he tilted my chin like a cinnamon roll hero would and kissed me.

The physical side of the universe is as a speck of dust compared to the invisible and spiritual part.

When compared side by side, my days can barely be distinguished from one another. The only difference is what I do after work and with whom I do it.

It is really incredible how meaningless and insignificant when seen from without, and how dull and senseless when felt from within, is the course of life of the great majority of men. It is weary longing and worrying, a dreamlike staggering through the four ages of life to death, accompanied by a series of trivial thoughts. They are like clockwork that is wound up and goes without knowing why. Every time a man is begotten and born the clock of human life is wound up anew, to repeat once more its same old tune that has already been played innumerable times, movement by movement and measure by measure, with insignificant variations. Every individual, every human apparition and its course of life, is only one more short dream of the endless spirit of nature, of the persistent will-to-live, is only one more fleeting form, playfully sketched by it on its infinite page, space and time; it is allowed to exist for a short while that is infinitesimal compared with these, and is then effaced, to make new room. Yet, and here is to be found the serious side of life, each of these fleeting forms, these empty fancies, must be paid for by the whole will-to-live in all its intensity with many deep sorrows, and finally with a bitter death, long feared and finally made manifest. It is for this reason that the sight of a corpse suddenly makes us serious.

If you are not from a particular place the history of that particular place will dwell inside you differently to how it dwells within those people who are from that particular place. Your connection to certain events that define the history of a particular place is not straightforward because none of your ancestors were in any way involved or affected by those events. You have no stories to relate and compare, you have no narrative to inherit and run with, and all the names are strange ones that mean nothing to you at all. And it's as if the history of a particular place knows all about this blankness you contain. Consequently if you are not from a particular place you will always be vulnerable for the reason that it doesn't matter how many years you have lived there you will never have a side of the story; nothing with which you can hold the full force of the history of a particular place at bay. And so it comes at you directly, right through the softly padding soles of your feet, battering up throughout your body, before unpacking its clamouring store of images in the clear open spaces of your mind. Opening out at last; out, out, out And shimmered across the pale expanse of a flat defenceless sky. All the names mean nothing to you, and your name means nothing to them.

If your Lord calls you to suffering, do not be dismayed, for He will provide a deeper portion of Christ in your suffering. The softest pillow will be placed under your head though you must set your bare feet among thorns. Do not be afraid at suffering for Christ, for He has a sweet peace for a sufferer. God has called you to Christ's side, and if the wind is now in His face, you cannot expect to rest on the sheltered side of the hill. You cannot be above your Master who received many an innocent stroke. The greatest temptation out of hell is to live without trials. A pool of standing water will turn stagnant. Faith grows more with the sharp winter storm in its face. Grace withers without adversity. You cannot sneak quietly into heaven without a cross. Crosses form us into His image. They cut away the pieces of our corruption. Lord cut, carve, wound; Lord do anything to perfect Your image in us and make us fit for glory! We need winnowing before we enter the kingdom of God. O what I owe to the file, hammer, and furnace! Why should I be surprised at the plough that makes such deep furrows in my soul? Whatever direction the wind blows, it will blow us to the Lord. His hand will direct us safely to the heavenly shore to find the weight of eternal glory. As we look back to our pains and suffering, we shall see that suffering is not worthy to be compared to our first night's welcome home in heaven. If we could smell of heaven and our country above, our crosses would not bite us. Lay all your loads by faith on Christ, ease yourself, and let Him bear all. He can, He does, and He will bear you. Whether God comes with a rod or a crown, He comes with Himself. "Have courage, I am your salvation!" Welcome, welcome Jesus!

If the only side effect of the criticism is that you will feel bad about the criticism, then you have to compare that bad feeling with the benefits you’ll get from actually doing something worth doing. Being remarkable is exciting, fun, profitable, and great for your career. Feeling bad wears off.

When Shara looks at her like that, all airy and sly, it makes Chloe think of the first time her mama brought home an icebox pie. It was strawberries and cream, her mom’s favorite, and the whole thing seemed to be a feat of mechanical physics. It didn’t make sense how the strawberries held effortlessly together when you sliced it, or how the cloud of meringue sat weightless on top. She remembers studying the layers from the side and having the inexplicable thought, This is a Shara Wheeler kind of pretty. God. Shall I compare thee to an icebox pie? Couldn’t be gayer if she tried.

[...] and as I walked, I tried to see the funny side. It wasn't easy, and I'm still not sure that I managed it properly, but it's just something I like to do when things aren't going well. Because what does it mean, to say that things aren't going well? Compared to what? You can say: compared to how things were going a couple of hours ago, or a couple of years ago. But that's not the point. If two cars are speeding towards a brick wall with no brakes, and one car hits the wall moments before the other, you can't spend those moments saying that the second car is much better off than the first.

It had formerly been my endeavor to study all sides of his character: to take the bad with the good; and from the just weighing of both, to form an equitable judgment. Now I saw no bad. The sarcasm that had repelled, the harshness that had startled me once, were only like keen condiments in a choice dish: their presence was pungent, but their absence would be felt as comparatively insipid.

Stick out your arms," he'd say, "straight out at your sides," and when he had you in the appropriate cruciform position he'd say, "Left index finger to right index finger straight across your heart, that's the history of the Earth. You know what human history is? Human history is the nail on your right-hand index finger. Not even the whole nail. Just that little white part. The part you clip off when it gets too long. That's the discovery of fire and the invention of writing and Galileo and Newton and the moon landing and 9/11 and last week and this morning. Compared to evolution we're newborns. Compared to geology, we barely exist

I believe that we must attack these things in which we do not believe. Not attack by the method of cutting off the heads of the people, but attack in the sense of discuss. I believe that we should demand that people try in their own minds to obtain for themselves a more consistent picture of their own world; that they not permit themselves the luxury of having their brain cut in four pieces or two pieces even, and on one side they believe this and on the other side they believe that, but never try to compare the two points of view. Because we have learned that, by trying to put the points of view that we have in our head together and comparing one to the other, we make some progress in understanding and in appreciating where we are and what we are. And I believe that science has remained irrelevant because we wait until somebody asks us questions or until we are invited to give a speech on Einstein’s theory to people who don’t understand Newtonian mechanics, but we never are invited to give an attack on faith healing, or on astrology — on what is the scientific view of astrology today.

I sat in the sun on a bench; the animal within me licking the chops of memory; the spiritual side a little drowsed, promising subsequent penitence, but not yet moved to begin. After all, I reflected, I was like my neighbours; and then I smiled, comparing myself with other men, comparing my active good-will with the lazy cruelty of their neglect.

HAN Ha, ha! Thy errant systems of belief— Thy weapons ancient, all thy mysteries, Thy robes and meditations o’er the air, Thy superstitions, e’en thy precious Force— Cannot compare to my religion true: A trusty blaster ever by my side. With thus I say my prayers and guard my soul.

We know Pandora is beautiful. But what is she actually like? We get only one phrase which might tell us, before Hesiod gets side-tracked explaining how women will only want you if you aren’t poor, and comparing them unfavourably to bees.

Thus I turn my back on immortality, preferring your love to eternal life. For all the time in the world is meaningless, compared with just one day by your side.

Do you really think anyone saves our programs from one year to the next?” Sarah asked. “My mother does,” Daisy said. “So does mine,” Sarah answered, “but it’s not as if she pulls them out and compares them side by side.” “My mother does,” Daisy said again. “Dear God,” Iris moaned.

Gray and Drew sitting side by side, with their muscled physiques taking up a good portion of the booth, look like a comic book come to life. They catch me staring and both say, “What?” at the same time. Smiling, I shake my head. “Nothing. I just had this image of Thor and Captain America having a beer.” They both color at the same time. Which is kind of cute. “Ha!” cries Anna at my side. Her cheeks plump with a wide grin. “I had that Captain America thought about Drew too.” Drew perks up. “You did, huh?” Gray snorts. “Dude, I’ve just been compared to Thor. I totally win.” “What the hell does Thor have? A little hammer?” Drew waves a hand as if to say, please. But Gray smirks. “At least he isn’t hiding behind a wussy shield. Thor is a god. Enough said.” “A boring god with the personality of a post,” Drew volleys. “And you’re saying Captain America isn’t boring? Dude. He doesn’t even understand modern culture. He’s like a 1940s Boy Scout.” Drew and Gray eyeball each other for a second. Then Drew relents with a laugh. “Touché.

Society never advances. It recedes as fast on one side as it gains on the other. It undergoes continual changes; it is barbarous, it is civilized, it is christianized, it is rich, it is scientific; but this change is not amelioration. For every thing that is given, something is taken. Society acquires new arts, and loses old instincts. What a contrast between the well-clad, reading, writing, thinking American, with a watch, a pencil, and a bill of exchange in his pocket, and the naked New Zealander, whose property is a club, a spear, a mat, and an undivided twentieth of a shed to sleep under! But compare the health of the two men, and you shall see that the white man has lost his aboriginal strength. If the traveller tell us truly, strike the savage with a broad axe, and in a day or two the flesh shall unite and heal as if you struck the blow into soft pitch, and the same blow shall send the white to his grave. The civilized man has built a coach, but has lost the use of his feet. He is supported on crutches, but lacks so much support of muscle. He has a fine Geneva watch, but he fails of the skill to tell the hour by the sun. A Greenwich nautical almanac he has, and so being sure of the information when he wants it, the man in the street does not know a star in the sky. The solstice he does not observe; the equinox he knows as little; and the whole bright calendar of the year is without a dial in his mind. His note-books impair his memory; his libraries overload his wit; the insurance-office increases the number of accidents; and it may be a question whether machinery does not encumber; whether we have not lost by refinement some energy, by a Christianity entrenched in establishments and forms, some vigor of wild virtue. For every Stoic was a Stoic; but in Christendom where is the Christian?

But some of the greatest achievements in philosophy could only be compared with taking up some books which seemed to belong together, and putting them on different shelves; nothing more being final about their positions than that they no longer lie side by side. The onlooker who doesn’t know the difficulty of the task might well think in such a case that nothing at all had been achieved.

Life can be compared to a piece of embroidered material of which, every-one in the first half of his time, comes to see the top side, but in the second half, the reverse side. The latter is not so beautiful but it is more instructive because it enables one to see how the threads are connected together.

If there is any period one would desire to be born in, ⎯ is it not the age of Revolution; when the old and the new stand side by side, and admit of being compared; when the energies of all men are searched by fear and by hope; when the historic glories of the old, can be compensated by the rich possibilities of the new era? This time, like all times, is a very good one, if we but know what to do with it.

The others sat down to watch Iko work. She'd just finished teasing the hair at the crown of Scarlet's head when Scarlet asked, "Why is Wolf's tuxedo missing?" Cinder traded looks with the others. "It ... um ... we were ..." "Thorne came up and took it," interrupted Cress. "When you were changing." Scarlet frowned. "What for?" "Because .. he wanted to ..." Cress swallowed. "Um ... compare it to his own tuxedo. To make sure they were, uh ... matching?" Her gaze darted to one side as she realized how implausible that sounded, even for Thorne. "She means," interrupted Cinder, "that Thorne was concerned that he and Wolf might have purchased the same tuxedo, which I guess is considered a big faux pas. You know how Thorne is about that sort of thing. Can't be seen in the same tux as the groom! How embarrassing, right?

So unless we’re going to get down on our knees and give thanks every time disaster misses, it makes no sense to moan when it strikes. Us, or anyone else. Because we’re not comparing it with anything. And anyway, we’re all dead, or never born, and the whole thing really is a dream. There, you see. That’s a funny side.

Many people of our time reason along the following lines: The religions—or the differing spiritual perspectives within a given religion—contradict one another, therefore they cannot all be right; consequently none is true. This is exactly as if one said: Every individual claims to be "I," thus they cannot all be right; consequently none is "I." This example shows up the absurdity of the antireligious argument, by recalling the real analogy between the inevitable external limitation of religious language and the no less inevitable limitation of the human ego. To reach this conclusion, as do the rationalists who use the above argument, amounts in practice to denying the diversity of the knowing subjects as also the diversity of aspects in the object to be known. It amounts to pretending that there are neither points of view nor aspects; that is to say, that there is but a single man to see a mountain and that the mountain has but a single side to be seen. The error of the subjectivist and relativist philosophers is a contrary one. According to them, the mountain would alter its nature according to whoever viewed it; at one time it might be a tree and at another a stream. [No activity without Truth] - Studies in Comparative Religion, Vol. 3, No. 4. (Autumn 1969)

Pros and cons lists are flat, as if (payoff) size doesn’t matter. Because it is merely in list form, a pros and cons list treats the chance of an early arrival as equal to the possibility of getting into a serious traffic accident. Without explicit information about size, about the magnitude of any pro or con, it is unclear how you would compare the positive and negative sides of the list. If there are ten pros and five cons, does that mean you should go with the decision? It is impossible to say without information about the size of the payoffs, because without that you can’t figure out if the upside potential outweighs the downside.

What rhymes with insensitive?” I tap my pen on the kitchen table, beyond frustrated with my current task. Who knew rhyming was so fucking difficult? Garrett, who’s dicing onions at the counter, glances over. “Sensitive,” he says helpfully. “Yes, G, I’ll be sure to rhyme insensitive with sensitive. Gold star for you.” On the other side of the kitchen, Tucker finishes loading the dishwasher and turns to frown at me. “What the hell are you doing over there, anyway? You’ve been scribbling on that notepad for the past hour.” “I’m writing a love poem,” I answer without thinking. Then I slam my lips together, realizing what I’ve done. Dead silence crashes over the kitchen. Garrett and Tucker exchange a look. An extremely long look. Then, perfectly synchronized, their heads shift in my direction, and they stare at me as if I’ve just escaped from a mental institution. I may as well have. There’s no other reason for why I’m voluntarily writing poetry right now. And that’s not even the craziest item on Grace’s list. That’s right. I said it. List. The little brat texted me not one, not two, but six tasks to complete before she agrees to a date. Or maybe gestures is a better way to phrase it... “I just have one question,” Garrett starts. “Really?” Tuck says. “Because I have many.” Sighing, I put my pen down. “Go ahead. Get it out of your systems.” Garrett crosses his arms. “This is for a chick, right? Because if you’re doing it for funsies, then that’s just plain weird.” “It’s for Grace,” I reply through clenched teeth. My best friend nods solemnly. Then he keels over. Asshole. I scowl as he clutches his side, his broad back shuddering with each bellowing laugh. And even while racked with laughter, he manages to pull his phone from his pocket and start typing. “What are you doing?” I demand. “Texting Wellsy. She needs to know this.” “I hate you.” I’m so busy glaring at Garrett that I don’t notice what Tucker’s up to until it’s too late. He snatches the notepad from the table, studies it, and hoots loudly. “Holy shit. G, he rhymed jackass with Cutlass.” “Cutlass?” Garrett wheezes. “Like the sword?” “The car,” I mutter. “I was comparing her lips to this cherry-red Cutlass I fixed up when I was a kid. Drawing on my own experience, that kind of thing.” Tucker shakes his head in exasperation. “You should have compared them to cherries, dumbass.” He’s right. I should have. I’m a terrible poet and I do know it. “Hey,” I say as inspiration strikes. “What if I steal the words to “Amazing Grace”? I can change it to…um…Terrific Grace.” “Yup,” Garrett cracks. “Pure gold right there. Terrific Grace.” I ponder the next line. “How sweet…” “Your ass,” Tucker supplies. Garrett snorts. “Brilliant minds at work. Terrific Grace, how sweet your ass.” He types on his phone again. “Jesus Christ, will you quit dictating this conversation to Hannah?” I grumble. “Bros before hos, dude.” “Call my girlfriend a ho one more time and you won’t have a bro.” Tucker chuckles. “Seriously, why are you writing poetry for this chick?” “Because I’m trying to win her back. This is one of her requirements.” That gets Garrett’s attention. He perks up, phone poised in hand as he asks, “What are the other ones?” “None of your fucking business.” “Golly gee, if you do half as good a job on those as you’re doing with this epic poem, then you’ll get her back in no time!” I give him the finger. “Sarcasm not appreciated.” Then I swipe the notepad from Tuck’s hand and head for the doorway. “PS? Next time either of you need to score points with your ladies? Don’t ask me for help. Jackasses.” Their wild laughter follows me all the way upstairs. I duck into my room and kick the door shut, then spend the next hour typing up the sorriest excuse for poetry on my laptop. Jesus. I’m putting more effort into this damn poem than for my actual classes.

She remembered reading how the American South had often compared itself to Rome back before the Civil War. In the old days their society had been all about impressive architecture, honor, and codes of chivalry. And on the evil side, it had also been about slavery. Rome had slaves, some Southerners had argued, so why shouldn’t we? Annabeth shivered. She loved the architecture here. The houses and the gardens were very beautiful, very Roman. But she wondered why beautiful things had to be wrapped up with evil history. Or was it the other way around? Maybe the evil history made it necessary to build beautiful things, to mask the darker aspects.

The brutality of our daily thought, our disconnection from spirit, would be readily apparent to a medieval or ancient person. For our part, we hardly know what we have lost. Because of this we are imbibing anti-depressants at an astonishing rate. Despite our comparative wealth and comfort we are increasingly unhappy. We are, as one social scientists noted, “coming apart.” On every side the most brutal slogans resound. We are now the creatures of an ideological age. As noted by Carl Jung, we have succumbed to mass-mindedness. “There are no longer any gods we can evoke to help us,” he wrote. We now lead “an ignominious existence among the relics of our past….

Narcissistic Parents often enlist other family members on their side, causing rifts and building alliances against a “bad” child. In other words, they may bully their own children. The victims of such behavior often describe themselves as a “scapegoat,” held accountable for all the family troubles. Their mothers often compare them unfavorably to a sibling viewed as “golden,” one child a loser and the other a winner. Narcissistic Parents tell blatant lies, too, painting themselves as victims and their children as heartless ingrates.

So, take the idea of "rights" and drip some acid on it. Even the most adult of the Ancients knew: the source of a right is power, a right is a function of power. Take two trays of a weighing scale: put a gram on one, and on the other, put a ton. On one side is the "I", on the other is the "WE", the One State. Isn't it clear? Assuming that "I" has the same "rights" compared to the State is exactly the same thing as assuming that a gram can counterbalance a ton. Here is the distribution: a ton has rights, a gram has duties. And this is the natural path from insignificance to greatness: forget that you are a gram, and feel as though you are a millionth part of the ton...

When you listen to a lecture, you should not have any idea of yourself. You should not have your own idea when you listen to someone. Forget what you have in your mind and just listen to what he says. To have nothing in your mind is naturalness. Then you will understand what he says. But if you have some idea to compare with what he says, you will not hear everything; your understanding will be one-sided; that is not naturalness. When you do something, you should be completely involved in it. You should devote yourself to it completely.

It’s essential, as they say, to know your enemy. So what better way to get to know each other than to join forces in the Hunger Games? The Capitol won the war only after a long, hard fight, and recently our arena was bombed. To imagine that on either side we lack intelligence, strength, or courage would be a mistake.” “But surely, you’re not comparing our children to theirs?” asked Lucky. “One look tells you ours are a superior breed.” “One look tells you ours have had more food, nicer clothing, and better dental care,” said Dean Highbottom. “Assuming anything more, a physical, mental, or especially a moral superiority, would be a mistake. That sort of hubris almost finished us off in the war.

The value of Greek prose composition, he said, was not that it gave one any particular facility in the language that could not be gained as easily by other methods but that if done properly, off the top of one's head, it taught one to think in Greek. One's thought patterns become different, he said, when forced into the confines of a rigid and unfamiliar tongue. Certain common ideas become inexpressible; other, previously undreamt-of ones spring to life, finding miraculous new articulation. By necessity, I suppose, it is difficult for me to explain in English exactly what I mean. I can only say that an incendium is in its nature entirely different from the feu with which a Frenchman lights his cigarette, and both are very different from the stark, inhuman pur that the Greeks knew, the pur that roared from the towers of Ilion or leapt and screamed on that desolate, windy beach, from the funeral pyre of Patroklos. Pur: that one word contains for me the secret, the bright, terrible clarity of ancient Greek. How can I make you see it, this strange harsh light which pervades Homer's landscapes and illumines the dialogues of Plato, an alien light, inarticulable in our common tongue? Our shared language is a language of the intricate, the peculiar, the home of pumpkins and ragamuffins and bodkins and beer, the tongue of Ahab and Falstaff and Mrs. Gamp; and while I find it entirely suitable for reflections such as these, it fails me utterly when I attempt to describe in it what I love about Greek, that language innocent of all quirks and cranks; a language obsessed with action, and with the joy of seeing action multiply from action, action marching relentlessly ahead and with yet more actions filing in from either side to fall into neat step at the rear, in a long straight rank of cause and effect toward what will be inevitable, the only possible end. In a certain sense, this was why I felt so close to the other in the Greek class. They, too, knew this beautiful and harrowing landscape, centuries dead; they'd had the same experience of looking up from their books with fifth-century eyes and finding the world disconcertingly sluggish and alien, as if it were not their home. It was why I admired Julian, and Henry in particular. Their reason, their very eyes and ears were fixed irrevocably in the confines of those stern and ancient rhythms – the world, in fact, was not their home, at least the world as I knew it – and far from being occasional visitors to this land which I myself knew only as an admiring tourist, they were pretty much its permanent residents, as permanent as I suppose it was possible for them to be. Ancient Greek is a difficult language, a very difficult language indeed, and it is eminently possible to study it all one's life and never be able to speak a word; but it makes me smile, even today, to think of Henry's calculated, formal English, the English of a well-educated foreigner, as compared with the marvelous fluency and self-assurance of his Greek – quick, eloquent, remarkably witty. It was always a wonder to me when I happened to hear him and Julian conversing in Greek, arguing and joking, as I never once heard either of them do in English; many times, I've seen Henry pick up the telephone with an irritable, cautious 'Hello,' and may I never forget the harsh and irresistible delight of his 'Khairei!' when Julian happened to be at the other end.

On the Samael Qlipha, the magician makes a pact with the dark forces and realizes the invitation of Friedrich Neitzsche to re-evaluate old values. Insanity becomes wisdom; death becomes life. Samael is the 'Poison of God.' Here is where illusions are poisoned, and all categories and conceptions are deconstructed until nothing is left. The dark side of the astral plane could be compared to a chalice filled with poison or an intoxicating fluid. While Gamaliel is the chalice, Samael is the elixir and the following lower Qlipha, A'arab Zaraq, is where the magician experiences the effect.

In love with me. Don't be absurd." "My dear old thing, you don't know young Bingo. He can fall in love with anybody." "Thank you!" "Oh, I didn't mean it that way, you know. I don't wonder at his taking to you. Why, I was in love with you myself once." "Once? Ah! And all that remains now are the cold ashes? This isn't once of your tactful evenings, Bertie." "Well, my dear sweet thing, dash it all, considering that you gave me the bird and nearly laughed yourself into a permanent state of hiccoughs when I asked you - " "Oh, I'm not reproaching you. No doubt there were faults on both sides. He's very good-looking, isn't he?" "Good-looking? Bingo? Bingo good-looking? No, I say, come now, really!" "I mean, compared with some people," said Cynthia.

Thus we do disagreeable things, but we are defensive. That, I think, is still fair. We do disagreeable things so that ordinary people here and elsewhere can sleep safely in their beds at night. Is that too romantic? Of course, we occasionally do very wicked things"; he grinned like a schoolboy. "And in weighing up the moralities, we rather go in for dishonest comparisons; after all, you can't compare the ideals of one side with the methods of the other, can you, now?

Her partner now drew near, and said, "That gentleman would have put me out of patience, had he stayed with you half a minute longer. He has no business to withdraw the attention of my partner from me. We have entered into a contract of mutual agreeableness for the space of an evening, and all our agreeableness belongs solely to each other for that time. Nobody can fasten themselves on the notice of one, without injuring the rights of the other. I consider a country-dance as an emblem of marriage. Fidelity and complaisance are the principal duties of both; and those men who do not choose to dance or marry themselves, have no business with the partners or wives of their neighbours." But they are such very different things!" -- That you think they cannot be compared together." To be sure not. People that marry can never part, but must go and keep house together. People that dance only stand opposite each other in a long room for half an hour." And such is your definition of matrimony and dancing. Taken in that light certainly, their resemblance is not striking; but I think I could place them in such a view. You will allow, that in both, man has the advantage of choice, woman only the power of refusal; that in both, it is an engagement between man and woman, formed for the advantage of each; and that when once entered into, they belong exclusively to each other till the moment of its dissolution; that it is their duty, each to endeavour to give the other no cause for wishing that he or she had bestowed themselves elsewhere, and their best interest to keep their own imaginations from wandering towards the perfections of their neighbours, or fancying that they should have been better off with anyone else. You will allow all this?" Yes, to be sure, as you state it, all this sounds very well; but still they are so very different. I cannot look upon them at all in the same light, nor think the same duties belong to them." In one respect, there certainly is a difference. In marriage, the man is supposed to provide for the support of the woman, the woman to make the home agreeable to the man; he is to purvey, and she is to smile. But in dancing, their duties are exactly changed; the agreeableness, the compliance are expected from him, while she furnishes the fan and the lavender water. That, I suppose, was the difference of duties which struck you, as rendering the conditions incapable of comparison." No, indeed, I never thought of that." Then I am quite at a loss. One thing, however, I must observe. This disposition on your side is rather alarming. You totally disallow any similarity in the obligations; and may I not thence infer that your notions of the duties of the dancing state are not so strict as your partner might wish? Have I not reason to fear that if the gentleman who spoke to you just now were to return, or if any other gentleman were to address you, there would be nothing to restrain you from conversing with him as long as you chose?" Mr. Thorpe is such a very particular friend of my brother's, that if he talks to me, I must talk to him again; but there are hardly three young men in the room besides him that I have any acquaintance with." And is that to be my only security? Alas, alas!" Nay, I am sure you cannot have a better; for if I do not know anybody, it is impossible for me to talk to them; and, besides, I do not want to talk to anybody." Now you have given me a security worth having; and I shall proceed with courage.

Here, most of the men step to the side of the road, drop their drawers, and go when ever the mood strikes them. They’re beyond disgusting,whipping out their willies like weapons.The soldiers make jokes, hold pissing contests while comparing sizes,and think its hilarious.Personally, I could do with a little less hilarity.

Because what does it mean, to say that things aren't going well? Compared to what? You can say: compared to how things were going a couple of hours ago, or a couple of years ago. But that's not the point. If two cars are speeding towards a brick wall with no brakes, and one car hits the wall moments before the other, you can't spend those moments saying the second car is much better off than the first. Death and disaster are at our shoulders every second of our lives, trying to get at us. Missing, a lot of the time. A lot of miles on the motorway without a front wheel blow-out. A lot of viruses that slither through our bodies without snagging. A lot of pianos that fall a minute after we've passed. Or a month, it makes no difference. So unless we're going to get down on our knees and give thanks every time disaster misses, it makes no sense to moan when it strikes. Us, or anyone else. Because we're not comparing it with anything. And anyway, we're all dead, or never born, and the whole thing really is a dream There, you see. That's a funny side.

Where is the godmother?” said Vorling, turning toward her. He did not sound lost any longer. He sounded angry. “Was she behind you? Why am I being made a fool of in my own palace?” Kania’s hand crept to Marra's and squeezed in sudden fear. Marra lifted her chin and met Vorling’s eyes. You are not so big. You are only a living king. I saw an old woman defeat a dead one. You cannot hurt me any worse than spinning thread of nettle wool, and you cannot confuse me any more than the palace of dust. Even your cruelty is small compared to the blistered land. Perhaps he saw some of that defiance in her. Men like him always had a sense for it, did they not? He took a step forward and his hands clenched at his sides.

Richard Davidson, a University of Wisconsin psychologist. He discovered that people who have greater activity in the left frontal lobe, compared to the right, are by temperament cheerful; they typically take delight in people and in what life presents them with, bouncing back from setbacks as my aunt June did. But those with relatively greater activity on the right side are given to negativity and sour moods, and are easily fazed by life’s difficulties; in a sense, they seem to suffer because they cannot turn off their worries and depressions. In

The highest goodness is like water. Water is beneficial to all things but not contend. It stays in places which others despise. Therefore it is near Tao. The weakest things in the world can overmatch the strongest things in the world. Nothing in the world can be compared to water for its weak and yielding nature; yet in attacking the hard and strong nothing proves better than water. For there is no alternative to it. The weak can overcome and the yielding can overcame the hard. This all the world knows but does not practice. This again is the practice of ‘wu-wel’ and nonviolence. Water may be weak, pliable, fluid, but its action is not one of running away from an obstacle. On the contrary, it gives at the point of resistance, envelopes the object and passes beyond it. Ultimately it will wear down the hardest rock. Water is a more telling symbol than land… crossing the river to get to the other side is, again, attaining the state of enlightenment.

To say that there is still a chasm between our current scientific understanding of the universe and the truth as I saw it is a considerable understatement. I still love physics and cosmology, still love studying our vast and wonderful universe. Only I now have a greatly enlarged conception of what “vast” and “wonderful” really mean. The physical side of the universe is as a speck of dust compared to the invisible and spiritual part. In my past view, spiritual wasn’t a word that I would have employed during a scientific conversation. Now I believe it is a word that we cannot afford to leave out.

She’s always been beautiful. But her by my side while I battle my demons? It’s a look that can’t compare.  “Focus on the damn road!”  “I’m confused. Did you expect me to go slow?” I push against the accelerator, surging past Noah’s car and cutting him off. I press my foot on the brake and smoke billows from the tires.  “Oh, God. I’m sorry I don’t pray to you enough, but now is the best time. Please don’t let me die.” She presses her palms together.  I chuckle, switching gears to match the curves and straights of the track. “You’ll only die when my tongue is fucking you into oblivion. I promise.

It was difficult to not compare the two men as they stood together. Mr. Beaufort was certainly dashing, with his stylish golden hair and the flair of his dress. But seeing him next to Philip, his appeal faded greatly in my mind. For it was obvious, comparing them side by side, that Mr. Beaufort was like a set of paste jewels—flashy on the outside but really an imposter, with nothing of great value within. Philip, on the other hand, shone like a real gem—without even trying. His clothes were just as well-made as Mr. Beaufort’s, but he wore them with a natural, athletic grace, and he didn’t employ any extreme fashions to create an impression. He was purely elegant, naturally, without thought or planning, and upon looking at them, I found that I would infinitely prefer the real gem to the imposter.

Taking out your enemy before the battle is really smart; I'll give you that,' he whispers, his warm breath brushing the shell of my ear. Oh gods. He knows what I've been doing. The pain in my arm is nothing compared to the nausea churning in my stomach at the thought of what he might do with that knowledge. 'Problem is, if you aren't testing yourself in here'- he scrapes the dagger down my neck, but there's no warm trickle of blood, so I know he hasn't cut me- 'then you're not going to get any better.' 'You'd rather I die, no doubt,' I fire back, the side of my face pressed into the mat. This isn't just painful, it's humiliating. 'And be denied the pleasure of your company?' he mocks. 'I fucking hate you.' The words are past my lips before I can shut my mouth. 'That doesn't make you special.

The avatar smiled silkily as it leaned closer to him, as though imparting a confidence. "Never forget I am not this silver body, Mahrai. I am not an animal brain, I am not even some attempt to produce an AI through software running on a computer. I am a Culture Mind. We are close to gods, and on the far side. "We are quicker; we live faster and more completely than you do, with so many more senses, such a greater store of memories and at such a fine level of detail. We die more slowly, and we die more completely, too. Never forget I have had the chance to compare and contrast the ways of dying. [...] "I have watched people die in exhaustive and penetrative detail," the avatar continued. "I have felt for them. Did you know that true subjective time is measured in the minimum duration of demonstrably separate thoughts? Per second, a human—or a Chelgrian—might have twenty or thirty, even in the heightened state of extreme distress associated with the process of dying in pain." The avatar's eyes seemed to shine. It came forward, close to his face by the breadth of a hand. "Whereas I," it whispered, "have billions." It smiled, and something in its expression made Ziller clench his teeth. "I watched those poor wretches die in the slowest of slow motion and I knew even as I watched that it was I who'd killed them, who at that moment engaged in the process of killing them. For a thing like me to kill one of them or one of you is a very, very easy thing to do, and, as I discovered, absolutely disgusting. Just as I need never wonder what it is like to die, so I need never wonder what it is like to kill, Ziller, because I have done it, and it is a wasteful, graceless, worthless and hateful thing to have to do. "And, as you might imagine, I consider that I have an obligation to discharge. I fully intend to spend the rest of my existence here as Masaq' Hub for as long as I'm needed or until I'm no longer welcome, forever keeping an eye to windward for approaching storms and just generally protecting this quaint circle of fragile little bodies and the vulnerable little brains they house from whatever harm a big dumb mechanical universe or any conscience malevolent force might happen or wish to visit upon them, specifically because I know how appallingly easy they are to destroy. I will give my life to save theirs, if it should ever come to that. And give it gladly, happily, too, knowing that trade was entirely worth the debt I incurred eight hundred years ago, back in Arm One-Six.

A scorpion sat on the shores of a river one day, needing to get to the other side, but the river was too wide, and there were not enough stones to jump across. He begged the various water birds—mallards and geese and herons—if he could catch a ride, but they pragmatically turned him down, knowing too well his cunning and his sting. He caught sight of the lovely swan making her way down the river and charmingly pleaded to her attributes. “Please, beautiful Swan, take me across the river. I couldn’t imagine harming something as beautiful as you, and it is not in my interest to do so. I simply want to get to the other side of the river.” The swan hesitated, but the scorpion was so charming and convincing. He was close enough to sting her right now, and yet he did not do it. What could go wrong? The trip across the river would take only a few minutes. She agreed to help him. As they traversed the river, the scorpion expressed his gratitude and continued to offer his compliments about her loveliness and kindness compared to all of the other negligent river birds. As they arrived at the other riverbank, he prepared to jump off. And right before he jumped off of her back, he lifted his tail and stung her. Crying and injured, the swan couldn’t understand why he’d done this, after all the promises, all the flattery, the logical explanations. “Why did you sting me?” she asked. He looked at her from the river bank and said, “I’m a scorpion. It’s who I am.” ♦♦♦

Cece was all I had. Without her, I’d be totally alone in the world. Oh, God. I probed her gentle face, her receptive dream state. What would I do without you? Stop it, my brain screamed. She’s here with you now. Thats what matters. I took a deep breath to quell my anxiety. Try to. I needed her. Cece was a part of me now. The me that felt solid and sure and strong. She was the one thing in my life that kept me going, made me happy. And that happiness hadn't come without a price. I'd given up a lot to be with Cece: my home, friends, family. Maybe even my future family. Plus this sense of belonging I’d always had. The sense of fitting in, knowing where I stood. It might not be so bad if could be like her. Out. Proud. With a new place of belonging in the gay community. With new friends. A new family. But what I’d lost was insignificant compared to what I’d found. Me. The missing part of myself. And Cece. Knowing love. Being loved. “Please, God," I whispered into the night. “Let me be loved.” Beside me, Cece whimpered a little and rolled onto her side. She snaked an arm around my hip and pulled me close. Cece gave me life, she nurtured me, and I burrowed into the warm cocoon of her. –Ch.22

I think it was Asimov who once compared prose to windows. Some authors, he said— like Asimov himself— wrote in a style devoid of flourishes or lyricism, telling the story in a just the facts, ma’am kinda way. This is your standard clear-window prose; you don’t appreciate it, you don’t even notice it, but at least you’ve got a clear view of what’s going down on the other side. Others (Samuel Delany and China Miéville come to mind) write “stained-glass-window” prose: the words contain a kind of beauty in the way they’re put together, they draw attention to their own construction and invite whistles of admiration. The only problem with stained-glass windows is, the more ornate the pane, the tougher it is to see what’s on the other side.

Rambha had given Gandhi an enchanting image to describe the power of mantra. She compared the practice of mantra to the training of an elephant. “As the elephant walks through the market,” taught Rambha, “he swings his trunk from side to side and creates havoc with it wherever he goes—knocking over fruit stands and scattering vendors, snatching bananas and coconuts wherever possible. His trunk is naturally restless, hungry, scattered, undisciplined. This is just like the mind—constantly causing trouble.

The book ‘Outliers’ by Malcolm Gladwell talks about the 10,000-hour theory–that almost anyone can master a skill if they dedicate 10,000 hours to it. The same is true for your side hustle. If you put in the right hours–into the right places–then you can build a successful side hustle, too. The rate at which you put these hours in is up to you. Yes, if you go slower, then it will take longer. But compared to your other option–doing nothing at all–what’s the hurry? Here’s the tried and true technique I use to put the necessary time into any new project without overwhelming myself: Set aside 20 minutes–no more!–every single day to work on your project, and protect those 20 minutes with everything you have. Never let anything get in the way of this time.

So the challenge, as you contemplate your next opportunity to be boring or remarkable, is to answer these two questions: (1) "If I get criticized for this, will I suffer any measurable impact? Will I lose my job, get hit upside the head with a softball bat, or lose important friendships?" If the only side effect of the criticism is that you will feel bad about the criticism, then you have to compare that bad feeling with the benefits you'll get from actually doing something worth doing. Being remarkable is exciting, fun, profitable, and great for your career. Feeling bad wears off. And then, once you've compared the bad feeling and the benefits, and you've sold yourself on taking the remarkable path, answer this one: (2) How can I create something that critics will criticize?

His lips fell back against mine and in the blink of an eye, our bathing suits were shed. He fisted my hair and tilted my head off to the side, nibbling down my neck as he sucked marks against my skin. I felt my pussy heating for him. I felt my toes curling as he kissed down the valley of my breasts. He cupped them forcefully, massaging and tweaking my puckered peaks as I moaned and squealed and whimpered. “Teo,” I whispered. He growled. “Already so wet for me.” He slid two fingers inside of my body and my back arched dangerously. He crooked them against that pebbled spot as his thumb slid against my clit, and already I felt my ending approaching. I fisted the bed sheets as he pumped his dexterous fingers, tickling that sweet spot that made my eyes widen and my jaw unhinge with silent pleasure. An unearthly drone bubbled up the back of my throat as my orgasm crashed over me. But, nothing felt even remotely wonderful compared to the feeling of his cock sliding between my legs. “Holy fuck,” he growled. He pinned my wrists above my head and pounded against my body. My tits jumped for his viewing pleasure as he planted his knees into the mattress. My legs locked around him as I opened myself up for his assault. His thick dick, sliding against my walls as they clamped around him. My body, puckering at every movement and every sound he graced me with. All I knew was pleasure. All I understood was his presence. And the only name that came to mind as my second orgasm approached was his name. “Teo! Holy shit!” I exclaimed. He grunted. “Come for me. Squeeze that tight little pussy ar—ound—oh, shit.” He slowed his movements long enough to work me through an ecstasy that crashed so hard against my body that my vision tunneled. My body shook and tensed. Contracted and released. Then finally, my back collapsed to the bed. I felt physically spent until Teo’s dick slid from between my legs. And automatically, I missed him.

Looking on the bright side, let us remind ourselves of what has happened in the wake of earlier demystifications. We find no diminution of wonder; on the contrary, we find deeper beauties and more dazzling visions of the complexity of the universe than the protectors of mystery ever conceived. The 'magic' of earlier visions was, for the most part, a cover-up for frank failures of imagination, a boring dodge enshrined in the concept of a deus ex machina. Fiery gods driving golden chariots across the skies are simpleminded comic-book fare compared to the ravishing strangeness of contemporary cosmology, and the recursive intricacies of the reproductive machinery of DNA make élan vital about as interesting as Superman's dread Kryptonite. When we understand consciousness - when there is no more mystery - consciousness will be different, but there will still be beauty, and more room than ever for awe.

All the seeds of Christianity -- of superstition, were sown in my mind and cultivated with great diligence and care. All that time I knew nothing of any science -- nothing about the other side -- nothing of the objections that had been urged against the blessed Scriptures, or against the perfect Congregational creed. Of course I had heard the ministers speak of blasphemers, of infidel wretches, of scoffers who laughed at holy things. They did not answer their arguments, but they tore their characters into shreds and demonstrated by the fury of assertion that they had done the Devil's work. And yet in spite of all I heard -- of all I read. I could not quite believe. My brain and heart said No. For a time I left the dreams, the insanities, the illusions and delusions, the nightmares of theology. I studied astronomy, just a little -- I examined maps of the heavens -- learned the names of some of the constellations -- of some of the stars -- found something of their size and the velocity with which they wheeled in their orbits -- obtained a faint conception of astronomical spaces -- found that some of the known stars were so far away in the depths of space that their light, traveling at the rate of nearly two hundred thousand miles a second, required many years to reach this little world -- found that, compared with the great stars, our earth was but a grain of sand -- an atom – found that the old belief that all the hosts of heaven had been created for the benefit of man, was infinitely absurd.

When the British invaders confronted the Iroquois on the east coast of North America, the British were able to draw upon technology, science, and other cultural developments from China, India, and Egypt, not to mention various other peoples from continental Europe. But the Iroquois could not draw upon the cultural developments of the Aztecs or Incas, who remained unknown to them, though located only a fraction of the distance away as China is from Britain. While the immediate confrontation was between the British settlers and the Iroquois, the cultural resources mobilized on one side represented many more cultures from many more societies around the world. It was by no means a question of the genetic or even cultural superiority of the British by themselves, as compared to the Iroquois, for the British were by no means by themselves. They had the advantage of centuries of cultural diffusion from numerous sources, scattered over thousands of miles.

Each person in the group said something except for me. My silence became noticed. About halfway through the meeting I started to think, I've got to talk. Today, I've got to talk. Fear racked me so bad that sweat ran down my sides. I thought, After the curly-haired woman stops talking I'll raise my hand. A man with a cocky smile told the curly woman that her story was nothing compared to his, he'd been passed out cold from heroin and God knows what, and I wanted to tell him to quit glorifying hinself. I was just about to say the words, a few faces turned toward me as if they could sense my imminent speech, when a man across the circle interrupted. The opportunity passed; what I wanted to say wouldn't fit now. I tilted on the back two legs of the chair and waited for my desire to speak and be noticed and be part of the group to travel back through my nervous system. Up the synapses condemnation rushed: Why couldn't I spit something out like a normal person?

It was clear and frosty. A dark, starlit heaven looked down on the black roofs and the dirty, dusky streets. Only by looking up at the sky could Pierre distance himself from the disgusting squalor of all earthly things as compared with the heights to which his soul had now been taken. As he drove into the Arbat a vast firmament of darkness and stars opened out before Pierre's eyes. And there in the middle, high above Prechistensky Boulevard, amidst a scattering of stars on every side but catching the eye through its closeness to the earth, its pure white light and the long uplift of its tail, shone the comet, the huge, brilliant comet of 1812, that popular harbinger of untold horrors and the end of the world. But this bright comet with its long, shiny tail held no fears for Pierre. Quite the reverse: Pierre's eyes glittered with tears of rapture as he gazed up at this radiant star, which must have traced its parabola through infinite space at speeds unimaginable and now suddenly seemed to have picked its spot in the black sky and impaled itself like an arrow piercing the earth, and stuck there, with its strong upthrusting tail and its brilliant display of whiteness amidst the infinity of scintillating stars. This heavenly body seemed perfectly attuned to Pierre's newly melted heart, as it gathered reassurance and blossomed into new life.

I smile at my friends, but Mer and Rashmi and Josh are distracted, arguing about something that happened over dinner. St. Clair sees me and smiles back. "Good?" I nod.He looks pleased and ducks into the row after me. I always sit four rows up from the center, and we have perfectseats tonight.The chairs are classic red. The movie begins,and the title screen flashes up. "Ugh,we have to sit through the credits?" Rashmi asks. They roll first,like in all old films. I read them happily. I love credits. I love everything about movies. The theater is dark except for the flicker of blacks and whites and grays on-screen. Clark Gable pretends to sleep and places his hand in the center of an empty bus seat. After a moment of irritation,Claudette Colbert gingerly plucks it aside and sits down. Gable smiles to himself,and St. Clair laughs. It's odd,but I keep finding myself distracted. By the white of his teeth through the darkness.By a wavy bit of his hair that sticks straight out to the side. By the soft aroma of his laundry detergent. He nudges me to silently offer the armrest,but I decline and he takes it.His arm is close to mine,slightly elevated. I glance at his hands.Mine are tiny compared to his large,knuckly boy hands. And,suddenly,I want to touch him. Not a push,or a shove,or even a friendly hug. I want to feel the creases in his skin,connect his freckles with invisible lines,brush my fingers across the inside of his wrist. He shifts. I have the strangest feeling that he's as aware of me as I am of him. I can't concentrate. The characters on the screen are squabbling, but for the life of me, I don't know what about. How long have I not been paying attention? St. Clair coughs and shifts again. His leg brushes against mine.It stays there. I'm paralyzed. I should move it; it feels too unnatural.How can he not notice his leg is touching my leg? From the corner of my eye,I see the profile of his chin and nose,and-oh,dear God-the curve of his lips. There.He glanced at me. I know he did. I bore my eyes into the screen, trying my best to prove that I am Really Interested in this movie.St. Clair stiffens but doesn't move his leg.Is he holding his breath? I think he is.I'm holding mine. I exhale and cringe-it's so loud and unnatural. Again.Another glance. This time I turn, automatically,just as he's turning away. It's a dance,and now there's a feeling in the air like one of us should say something.Focus,Anna. Focus. "Do you like it?" I whisper. He pauses. "The film?" I'm thankful the shadows hide my blush. "I like it very much," he says. I risk a glance,and St. Clair stares back. Deeply.He has not looked at me like this before.I turn away first, then feel him turn a few beats later. I know he is smiling,and my heart races.

She sat back again, a gentle loosening that made her straight spine seem effortless and restful. Again she did nothing. She simply sat across from me and unfurled herself. I felt her life brush up against me and flow around me. It was but the faintest touching, and had I not experienced both the Skill and the Wit, I do not think I would have sensed it. Cautiously, as softly as if I assayed a bridge made of cobweb, I overlay my senses on hers. She quested. Not as I did, toward a specific beast, or to read what might be close by. I discarded the word I had always given to my sensing. Kettricken did not seek after anything with her Wit. It was as she said, simply a being, but it was being a part of the whole. She composed herself and considered all the ways the great web touched her, and was content. It was a delicate and tenuous thing and I marveled at it. For an instant I, too, relaxed. I breathed out. I opened myself, Wit wide to all. I discarded all caution, all worry that Burrich would sense me. I had never done anything to compare it with before. Kettricken's reaching was as delicate as droplets of dew sliding down a strand of spiderweb. I was like a dammed flood, suddenly released, to rush out to fill old channels to overflowing and to send fingers of water investigating the lowlands. Let us hunt! The Wolf, joyfully. In the stables, Burrich straightened from cleaning a hoof, to frown at no one. Sooty stamped in her stall. Molly shrugged away and shook out her hair. Across from me, Kettricken started and looked at me as if I had spoken aloud. A moment more I was held, seized from a thousand sides, stretched and expanded, illuminated pitilessly. I felt it all, not just the human folk with their comings and goings, but every pigeon that fluttered in the eaves, every mouse that crept unnoticed behind the wine kegs, every speck of life, that was not and never had been a speck, but had always been a node on the web of life. Nothing alone, nothing forsaken, nothing without meaning, nothing of no significance, and nothing of importance.

How important was mantra to Gandhi’s transformation? Extremely. When done systematically, mantra has a powerful effect on the brain. It gathers and focuses the energy of the mind. It teaches the mind to focus on one point, and it cultivates a steadiness that over time becomes an unshakable evenness of temper. The cultivation of this quality of “evenness” is a central principle of the Bhagavad Gita. It is called samatva in Sanskrit, and it is a central pillar of Krishna’s practice. When the mind develops steadiness, teaches Krishna, it is not shaken by fear or greed. So, in his early twenties, Gandhi had already begun to develop a still-point at the center of his consciousness—a still-point that could not be shaken. This little seed of inner stillness would grow into a mighty oak. Gandhi would become an immovable object. Rambha had given Gandhi an enchanting image to describe the power of mantra. She compared the practice of mantra to the training of an elephant. “As the elephant walks through the market,” taught Rambha, “he swings his trunk from side to side and creates havoc with it wherever he goes—knocking over fruit stands and scattering vendors, snatching bananas and coconuts wherever possible. His trunk is naturally restless, hungry, scattered, undisciplined. This is just like the mind—constantly causing trouble.” “But the wise elephant trainer,” said Rambha, “will give the elephant a stick of bamboo to hold in his trunk. The elephant likes this. He holds it fast. And as soon as the elephant wraps his trunk around the bamboo, the trunk begins to settle. Now the elephant strides through the market like a prince: calm, collected, focused, serene. Bananas and coconuts no longer distract.” So too with the mind. As soon as the mind grabs hold of the mantra, it begins to settle. The mind holds the mantra gently, and it becomes focused, calm, centered. Gradually this mind becomes extremely concentrated. This is the beginning stage of meditation. All meditation traditions prescribe some beginning practice of gathering, focusing, and concentration—and in the yoga tradition this is most often achieved precisely through mantra. The whole of Chapter Six in the Bhagavad Gita is devoted to Krishna’s teachings on this practice: “Whenever the mind wanders, restless and diffuse in its search for satisfaction without, lead it within; train it to rest in the Self,” instructs Krishna. “When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place.

This is how Raimbaut saw him, as with quick assured movements he arranged the pine cones in a triangle, then in squares on the sides of the triangle, and obstinately compared the pine cones on the shorter sides of the triangle with those of the square of the hypotenuse. Raimbaut realised that all this moved by ritual, convention, formulas, and beneath it there was ... what? He felt a vague sense of discomfort come over him at knowing himself to be outside all these rules of a game. But then his wanting to avenge his father's death, his ardor to fight, to enroll himself among Charlemagne's warriors—wasn't that also a ritual to prevent plunging into the void, like this raising and setting of pine cones by Sir Agilulf? Oppressed by the turmoil of such unexpected questions, young Raimbaut flung himself to the ground and burst into tears.

In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole.

Stephen observed, ‘I have seen many examples of the seaman’s volatility, but none equal to this. When you recall the last week, culminating in the events of yesterday – no longer ago than yesterday itself – when you recall the silent, anxious and I might almost say haunted faces, the absence not only of the usual laughter but even of quips and small-wit, and the collective sense of impending, ineluctable doom, and when you compare that with today’s brisk gaiety, the lively eye, the hop, skip and jump, why, you are tempted to ask yourself whether these are not mere irresponsible childish fribbles …’ ‘Fribble yourself,’ murmured the gunroom steward the other side of the door, where he was finishing the officers’ wine with Killick. ‘… or weathercocks. But then you reflect that these same people circumnavigate the entire terraqueous globe, sometimes in trying circumstances, which argues a certain constancy.’ ‘I have heard their levity put down to there being no more than a nine-inch plank between them and eternity,’ said Martin. ‘Nine-inch?’ said the purser, laughing heartily. ‘Why, if you are given to levity with nine inches under you, what must you be in a little old light-built frigate? A flaming gas-balloon, no doubt. God – dear me, there are parts of Surprise’s bottom where you could push a penknife through with ease. Nine-inch! Oh lord, ha, ha, ha!

Despite shared language, ethnicity, and culture, alliances nurtured deep, long-standing hostilities toward one another, the original source of which was often unknown. They had always been enemies, and so they remained enemies. Indeed, hostility between alliances defined the natives’ lives. If covered by a glass roof, the valley would’ve been a terrarium of human conflict, an ecosystem fueled by sunshine, river water, pigs, sweet potatoes, and war among neighbors. Their ancestors told them that waging war was a moral obligation and a necessity of life. Men said, “If there is no war, we will die.” War’s permanence was even part of the language. If a man said “our war,” he structured the phrase the same way he’d describe an irrevocable fact. If he spoke of a possession such as “our wood,” he used different parts of speech. The meaning was clear: ownership of wood might change, but wars were forever. When compared with the causes of World War II, the motives underlying native wars were difficult for outsiders to grasp. They didn’t fight for land, wealth, or power. Neither side sought to repel or conquer a foreign people, to protect a way of life, or to change their enemies’ beliefs, which both sides already shared. Neither side considered war a necessary evil, a failure of diplomacy, or an interruption of a desired peace. Peace wasn’t waiting on the far side of war. There was no far side. War moved through different phases in the valley. It ebbed and flowed. But it never ended. A lifetime of war was an inheritance every child could count on.

In peace, what had been suppressed by anxiety and fear began to reawaken. Ye found that the real pain had just begun. Nightmarish memories, like embers coming back to life, burned more and more fiercely, searing her heart. For most people, perhaps time would have gradually healed these wounds. After all, during the Cultural Revolution, many people suffered fates similar to hers, and compared to many of them, Ye was relatively fortunate. But Ye had the mental habits of a scientist, and she refused to forget. Rather, she looked with a rational gaze on the madness and hatred that had harmed her. Ye’s rational consideration of humanity’s evil side began the day she read Silent Spring. As she grew closer to Yang Weining, he was able to get her many classics of foreign-language philosophy and history under the guise of gathering technical research materials. The bloody history of humanity shocked her, and the extraordinary insights of the philosophers also led her to understand the most fundamental and secret aspects of human nature. Indeed,

Everyone has had the experience of suddenly feeling intense physiological and psychological shifts internally at trading glances with another person; such shifts can be exquisitely pleasurable or unpleasant. How one person gazes at another can alter the other’s electrical brain patterns, as registered by EEGS, and may also cause physiological changes in the body. The newborn is highly susceptible to such influences, with a direct effect on the maturation of brain structures. The effects of maternal moods on the electrical circuitry of the infant’s brain were demonstrated by a study at the University of Washington, Seattle. Positive emotions are associated with increased electrical activity in the left hemisphere. It is known that depression in adults is associated with decreased electrical activity in the circuitry of the left hemisphere. With this in mind, the Seattle study compared the EEGS of two groups of infants: one group whose mothers had symptoms of postpartum depression, the other whose mothers did not. “During playful interactions with the mothers designed to elicit positive emotion,” the researchers reported, “infants of non-depressed mothers showed greater left than right frontal brain activation.” The infants of depressed mothers “failed to show differential hemispheric activation,” meaning that the left-side brain activity one would anticipate from positive, joyful infant-mother exchanges did not occur — despite the mothers’ best efforts. Significantly, these effects were noted only in the frontal areas of the brain, where the centers for the self-regulation of emotion are located. In addition to EEG changes, infants of depressed mothers exhibit decreased activity levels, gaze aversion, less positive emotion and greater irritability. Maternal depression is associated with diminished infant attention spans. Summarizing a number of British studies, Dale F. Hay, a researcher at the University of Cambridge, suggests “that the experience of the mother’s depression in the first months of life may disrupt naturally occurring social processes that entrain and regulate the infant’s developing capacities for attention.

Some centuries ago they had Raphael and Michael Angelo; now we have Mr. Paul Delaroche, and all because we are progressing. You brag of your Opera houses; ten Opera houses the size of yours could dance a saraband in a Roman amphitheatre. Even Mr. Martin, with his lame tiger and his poor gouty lion, as drowsy as a subscriber to the Gazette, cuts a pretty small figure by the side of a gladiator from antiquity. What are your benefit performances, lasting till two in the morning, compared with those games which lasted a hundred days, with those performances in which real ships fought real battles on a real sea; when thousands of men earnestly carved each other -- turn pale, O heroic Franconi! -- when, the sea having withdrawn, the desert appeared, with its raging tigers and lions, fearful supernumeraries that played but once; when the leading part was played by some robust Dacian or Pannonian athlete, whom it would often have been might difficult to recall at the close of the performance, whose leading lady was some splendid and hungry lioness of Numidia starved for three days? Do you not consider the clown elephant superior to Mlle. Georges? Do you believe Taglioni dances better than did Arbuscula, and Perrot better than Bathyllus? Admirable as is Bocage, I am convinced Roscius could have given him points. Galeria Coppiola played young girls' parts, when over one hundred years old; it is true that the oldest of our leading ladies is scarcely more than sixty, and that Mlle. Mars has not even progressed in that direction. The ancients had three or four thousand gods in whom they believed, and we have but one, in whom we scarcely believe. That is a strange sort of progress. Is not Jupiter worth a good deal more than Don Juan, and is he not a much greater seducer? By my faith, I know not what we have invented, or even wherein we have improved.

Here’s a simple definition of ideology: “A set of beliefs about the proper order of society and how it can be achieved.”8 And here’s the most basic of all ideological questions: Preserve the present order, or change it? At the French Assembly of 1789, the delegates who favored preservation sat on the right side of the chamber, while those who favored change sat on the left. The terms right and left have stood for conservatism and liberalism ever since. Political theorists since Marx had long assumed that people chose ideologies to further their self-interest. The rich and powerful want to preserve and conserve; the peasants and workers want to change things (or at least they would if their consciousness could be raised and they could see their self-interest properly, said the Marxists). But even though social class may once have been a good predictor of ideology, that link has been largely broken in modern times, when the rich go both ways (industrialists mostly right, tech billionaires mostly left) and so do the poor (rural poor mostly right, urban poor mostly left). And when political scientists looked into it, they found that self-interest does a remarkably poor job of predicting political attitudes.9 So for most of the late twentieth century, political scientists embraced blank-slate theories in which people soaked up the ideology of their parents or the TV programs they watched.10 Some political scientists even said that most people were so confused about political issues that they had no real ideology at all.11 But then came the studies of twins. In the 1980s, when scientists began analyzing large databases that allowed them to compare identical twins (who share all of their genes, plus, usually, their prenatal and childhood environments) to same-sex fraternal twins (who share half of their genes, plus their prenatal and childhood environments), they found that the identical twins were more similar on just about everything.12 And what’s more, identical twins reared in separate households (because of adoption) usually turn out to be very similar, whereas unrelated children reared together (because of adoption) rarely turn out similar to each other, or to their adoptive parents; they tend to be more similar to their genetic parents. Genes contribute, somehow, to just about every aspect of our personalities.13 We’re not just talking about IQ, mental illness, and basic personality traits such as shyness. We’re talking about the degree to which you like jazz, spicy foods, and abstract art; your likelihood of getting a divorce or dying in a car crash; your degree of religiosity, and your political orientation as an adult. Whether you end up on the right or the left of the political spectrum turns out to be just as heritable as most other traits: genetics explains between a third and a half of the variability among people on their political attitudes.14 Being raised in a liberal or conservative household accounts for much less. How can that be? How can there be a genetic basis for attitudes about nuclear power, progressive taxation, and foreign aid when these issues only emerged in the last century or two? And how can there be a genetic basis for ideology when people sometimes change their political parties as adults? To answer these questions it helps to return to the definition of innate that I gave in chapter 7. Innate does not mean unmalleable; it means organized in advance of experience. The genes guide the construction of the brain in the uterus, but that’s only the first draft, so to speak. The draft gets revised by childhood experiences. To understand the origins of ideology you have to take a developmental perspective, starting with the genes and ending with an adult voting for a particular candidate or joining a political protest. There are three major steps in the process. Step

The researchers tried a clever tactic to overcome this problem. They created a number of recipes for common foods including muffins and pasta in which they could disguise placebo ingredients like bran and molasses to match the texture and color of the flax-laden foods. This way, they could randomize people into two groups and secretly introduce tablespoons of daily ground flaxseeds into the diets of half the participants to see if it made any difference. After six months, those who ate the placebo foods started out hypertensive and stayed hypertensive, despite the fact that many of them were on a variety of blood pressure pills. On average, they started the study at 155/81 and ended it at 158/81. What about the hypertensives who were unknowingly eating flaxseeds every day? Their blood pressure dropped from 158/82 down to 143/75. A seven-point drop in diastolic blood pressure may not sound like a lot, but that would be expected to result in 46 percent fewer strokes and 29 percent less heart disease over time.125 How does that result compare with taking drugs? The flaxseeds managed to drop subjects’ systolic and diastolic blood pressure by up to fifteen and seven points, respectively. Compare that result to the effect of powerful antihypertensive drugs, such as calcium-channel blockers (for example, Norvasc, Cardizem, Procardia), which have been found to reduce blood pressure by only eight and three points, respectively, or to ACE inhibitors (such as Vasotec, Lotensin, Zestril, Altace), which drop patients’ blood pressure by only five and two points, respectively.126 Ground flaxseeds may work two to three times better than these medicines, and they have only good side effects. In addition to their anticancer properties, flaxseeds have been demonstrated in clinical studies to help control cholesterol, triglyceride, and blood sugar levels; reduce inflammation, and successfully treat constipation.127 Hibiscus Tea for Hypertension Hibiscus tea, derived from the flower of the same name, is also known as roselle, sorrel, jamaica, or sour tea. With

Pont Saint Benezet.” “What happened to it?” Luce asked. Daniel glanced over his shoulder. “Remember how quiet Annabelle got when I mentioned we were coming here? She inspired the boy who built that bridge in the Middle Ages in the time when the popes lived here and not in Rome. He noticed her flying across the Rhone one day when she didn’t think anyone could see her. He built the bridge to follow her to the other side.” “When did it collapse?” “Slowly, over time, one arch would fall into the river. Then another. Arriane says the boy-his name was Benezet-had a vision for angels, but not for architecture. Annabelle loved him. She stayed in Avignon as his muse until he died. He never married, kept apart from the rest of Avignon society. The town thought he was crazy.” Luce tried not to compare her relationship with Daniel to what Annabelle had had with Benezet, but it was hard not to. What kind of relationship could an angel and a mortal really have? Once all this was over, if they beat Lucifer…then what? Would she and Daniel go back to Georgia and be like any other couple, going out for ice cream on Fridays after a movie? Or would the whole town think she was crazy, like Benezet? Was it all just hopeless? What would become of them in the end? Would their love vanish like a medieval bridge’s arches? The idea of sharing a normal life with an angel was what was crazy. She sensed that in every moment Daniel flew her through the sky. And yet she loved him more each day.

Through the fall, the president’s anger seemed difficult to contain. He threatened North Korea with “fire and fury,” then followed up with a threat to “totally destroy” the country. When neo-Nazis and white supremacists held a rally in Charlottesville, Virginia, and one of them killed a protester and injured a score of others, he made a brutally offensive statement condemning violence “on many sides … on many sides”—as if there was moral equivalence between those who were fomenting racial hatred and violence and those who were opposing it. He retweeted anti-Muslim propaganda that had been posted by a convicted criminal leader of a British far-right organization. Then as now, the president’s heedless bullying and intolerance of variance—intolerance of any perception not his own—has been nurturing a strain of insanity in public dialogue that has been long in development, a pathology that became only more virulent when it migrated to the internet. A person such as the president can on impulse and with minimal effort inject any sort of falsehood into public conversation through digital media and call his own lie a correction of “fake news.” There are so many news outlets now, and the competition for clicks is so intense, that any sufficiently outrageous statement made online by anyone with even the faintest patina of authority, and sometimes even without it, will be talked about, shared, and reported on, regardless of whether it has a basis in fact. How do you progress as a culture if you set out to destroy any common agreement as to what constitutes a fact? You can’t have conversations. You can’t have debates. You can’t come to conclusions. At the same time, calling out the transgressor has a way of giving more oxygen to the lie. Now it’s a news story, and the lie is being mentioned not just in some website that publishes unattributable gossip but in every reputable newspaper in the country. I have not been looking to start a personal fight with the president. When somebody insults your wife, your instinctive reaction is to want to lash out in response. When you are the acting director, or deputy director, of the FBI, and the person doing the insulting is the chief executive of the United States, your options have guardrails. I read the president’s tweets, but I had an organization to run. A country to help protect. I had to remain independent, neutral, professional, positive, on target. I had to compartmentalize my emotions. Crises taught me how to compartmentalize. Example: the Boston Marathon bombing—watching the video evidence, reviewing videos again and again of people dying, people being mutilated and maimed. I had the primal human response that anyone would have. But I know how to build walls around that response and had to build them then in order to stay focused on finding the bombers. Compared to experiences like that one, getting tweeted about by Donald Trump does not count as a crisis. I do not even know how to think about the fact that the person with time on his hands to tweet about me and my wife is the president of the United States.

Looking at a situation like the Israel-Palestine conflict, Americans are likely to react with puzzlement when they see ever more violent and provocative acts that target innocent civilians. We are tempted to ask: do the terrorists not realize that they will enrage the Israelis, and drive them to new acts of repression? The answer of course is that they know this very well, and this is exactly what they want. From our normal point of view, this seems incomprehensible. If we are doing something wrong, we do not want to invite the police to come in and try and stop us, especially if repression will result in the deaths or imprisonment of many of our followers. In a terrorist war, however, repression is often valuable because it escalates the growing war, and forces people to choose between the government and the terrorists. The terror/repression cycle makes it virtually impossible for anyone to remain a moderate. By increasing polarization within a society, terrorism makes the continuation of the existing order impossible. Once again, let us take the suicide bombing example. After each new incident, Israeli authorities tightened restrictions on Palestinian communities, arrested new suspects, and undertook retaliatory strikes. As the crisis escalated, they occupied or reoccupied Palestinian cities, destroying Palestinian infrastructure. The result, naturally, was massive Palestinian hostility and anger, which made further attacks more likely in the future. The violence made it more difficult for moderate leaders on both sides to negotiate. In the long term, the continuing confrontation makes it more likely that ever more extreme leaders will be chosen on each side, pledged not to negotiate with the enemy. The process of polarization is all the more probably when terrorists deliberately choose targets that they know will cause outrage and revulsion, such as attacks on cherished national symbols, on civilians, and even children. We can also think of this in individual terms. Imagine an ordinary Palestinian Arab who has little interest in politics and who disapproves of terrorist violence. However, after a suicide bombing, he finds that he is subject to all kinds of official repression, as the police and army hold him for long periods at security checkpoints, search his home for weapons, and perhaps arrest or interrogate him as a possible suspect. That process has the effect of making him see himself in more nationalistic (or Islamic) terms, stirs his hostility to the Israeli regime, and gives him a new sympathy for the militant or terrorist cause. The Israeli response to terrorism is also valuable for the terrorists in global publicity terms, since the international media attack Israel for its repression of civilians. Hamas military commander Salah Sh’hadeh, quoted earlier, was killed in an Israeli raid on Gaza in 2002, an act which by any normal standards of warfare would represent a major Israeli victory. In this case though, the killing provoked ferocious criticism of Israel by the U.S. and western Europe, and made Israel’s diplomatic situation much more difficult. In short, a terrorist attack itself may or may not attract widespread publicity, but the official response to it very likely will. In saying this, I am not suggesting that governments should not respond to terrorism, or that retaliation is in any sense morally comparable to the original attacks. Many historical examples show that terrorism can be uprooted and defeated, and military action is often an essential part of the official response. But terrorism operates on a logic quite different from that of most conventional politics and law enforcement, and concepts like defeat and victory must be understood quite differently from in a regular war.

What the fuck was that about?” Vaughn said, standing over me. “I pissed him off.” Dark blue eyes flicking to the restroom, Vaughn reached back and scratched at his shoulder. “All I know is when Judd came back from Texas, he was all hollowed out. Like a ghost, I guess. This morning before his bitch fit, he looked alive again. Whatever you said or did, can’t be that big a deal compared to the shit mood he’s been in lately.” Glancing at the restroom, I wanted to go back to before I said the words. My honesty ruined our happy morning. “You can’t take it personally,” Vaughn added when I just stared at the restroom. “You know how moody Judd is. Always crying and bitching about something. A freaking drama queen.” Grinning, I looked up at him. “Thank you.” “Men like us aren’t used to pretty girls looking at them like you look at Judd. He’s not sure what to do with you and you’re just gonna have to be patient while he figures shit out.” “Okay,” I said, studied him. Whereas Judd hid a deep sorrow and iced heart behind his walls, I sensed Vaughn concealed a barely contained rage. He smiled easily enough, but it was a ruse. Just like Judd who acted like the world didn’t touch him, Vaughn faked his exterior to avoid showing anything to the world. “Why do they call you Outlaw?” I asked. Vaughn sighed. “Because it’s better than calling me dead man walking.” “I don’t understand.” “You don’t need to, darlin. The drama queen returns.” When Judd appeared next to me, his expression was unreadable while kissing me softly. When he pulled away, his gaze flickered to Vaughn. “Thanks.” “You are so premenstrual sometimes.” Grinning, Judd sat down across from me then glanced at Vaughn. “Fuck off.” Vaughn leaned his hip against the side of the booth and sized me up. “What is it about the Smith sisters that makes otherwise strong men lose their balls?” “I have no idea and I’m out of sisters, so I guess you’re out of luck.” “Thank the Lord too. I like my balls attached.

To this day when I inhale a light scent of Wrangler—its sweet sharpness—or the stronger, darker scent of Musk, I return to those hours and it ceases to be just cologne that I take in but the very scent of age, of youth at its most beautiful peak. It bears the memory of possibility, of unknown forests, unchartered territories, and a heart light and skipping, hell-bent as the captain of any of the three ships, determined at all costs to prevail to the new world. Turning back was no option. Whatever the gales, whatever the emaciation, whatever the casualty to self, onward I kept my course. My heart felt the magnetism of its own compass guiding me on—its direction constant and sure. There was no other way through. I feel it again as once it had been, before it was broken-in; its strength and resolute ardency. The years of solitude were nothing compared to what lay ahead. In sailing for the horizon that part of my life had been sealed up, a gentle eddy, a trough of gentle waves diminishing further, receding away. Whatever loneliness and pain went with the years between the ages of 14 and 20, was closed, irretrievable—I was already cast in form and direction in a certain course. When I open the little bottle of eau de toilette five hundred different days unfold within me, conversations so strained, breaking slowly, so painstakingly, to a comfortable place. A place so warm and inviting after the years of silence and introspect, of hiding. A place in the sun that would burn me alive before I let it cast a shadow on me. Until that time I had not known, I had not been conscious of my loneliness. Yes, I had been taciturn in school, alone, I had set myself apart when others tried to engage. But though I was alone, I had not felt the pangs of loneliness. It had not burdened or tormented as such when I first felt the clear tang of its opposite in the form of another’s company. Of Regn’s company. We came, each in our own way, in our own need—listening, wanting, tentatively, as though we came upon each other from the side in spite of having seen each other head on for two years. It was a gradual advance, much again like a vessel waiting for its sails to catch wind, grasping hold of the ropes and learning much too quickly, all at once, how to move in a certain direction. There was no practicing. It was everything and all—for the first and last time. Everything had to be right, whether it was or not. The waters were beautiful, the work harder than anything in my life, but the very glimpse of any tempest of defeat was never in my line of vision. I’d never failed at anything. And though this may sound quite an exaggeration, I tell you earnestly, it is true. Everything to this point I’d ever set my mind to, I’d achieved. But this wasn’t about conquering some land, nor had any of my other desires ever been about proving something. It just had to be—I could not break, could not turn or retract once I’d committed myself to my course. You cannot force a clock to run backwards when it is made to persevere always, and ever, forward. Had I not been so young I’d never have had the courage to love her.

...imagine that you hold in one hand an oddly shaped stone. You keep this hand closed into a fist, but still you can feel the stone’s curvature and the pointed edges, the roughness—of course, you know the relative size and weight and might even have a mental image of the color of this stone, even if you have not yet laid eyes upon it. Imagine that stone in your hand. Imagine what it is like to know everything about the way it feels, but nothing of how it looks. Hold that in mind for a moment. Now, imagine that there is a person standing next to you who tells you that she also holds a stone in her hand. You look down and see the clenched fist and she sees yours and you confess the same. Neither of you, it seems, has yet opened the hand and seen the stone. Still, you can only trust each other’s proclamations. Standing together with your stones in hand, the two of you theorize about whether or not your respective stones are similar to one another. You discuss mundane details about your stones (not the special ones—you hesitate to make mention of the sharp point in the northern hemisphere or the flat area on the bottom). Your neighbor finally notes similarities between her stone and yours and you nod with relief and acknowledge that your stones indeed share reasonable commonalities. Over the course of your discussion, you and your neighbor finally conclude, without bothering to open your hands, that the stones you hold must indeed be quite similar. Are they? It is only suitable to say that they are. At the same time, and in spite of your desire not to offend, there is no doubt in your mind that the stone you hold bespeaks a greater prominence than that of your neighbor. You are not sure how you know this to be true, but it must be so! And I do not mean that this stone simply holds a greater subjective prominence. It has something of the universal, for it is, indeed, an auspicious stone! Silently, you hypothesize in what ways it must be special. It is possibly different in shape, color, weight, size and texture from the other, but you cannot confirm this. Perhaps, it is special by substance? Still, you are unsure. The very fact of your uncertainty begins to bother you and unleashes within you a deep insecurity. What if you are wrong and your stone is actually inferior to the other…or inferior even to some third stone not yet encountered? Meanwhile, your neighbor is silently suffering in the same agony. Both of you tacitly understand that, without comparing the two visually, it is absurd to proclaim the two stones similar. Yet, your fist remains clenched, as does your neighbor’s and so you find yourselves unable to hold out the stones before you and compare them side-by-side. Of course, this is possible, but the mutual curiosity is outstripped by an inveterate pride, and so you both become afraid of showing (and even seeing) what you have, for fear that your respective stones will be different in appearance from the model that you have each conceptualized in mind. Meekly your eyes meet and you smile to one another at your new comradeship, but, all the while, remain paralyzed by a simultaneous shame and vanity.

I was certainly not the best mother. That goes without saying. I didn’t set out to be a bad mother, however. It just happened. As it was, being a bad mother was child’s play compared to being a good mother, which was an incessant struggle, a lose-lose situation 24 hours a day; long after the kids were in bed the torment of what I did or didn’t do during those hours we were trapped together would scourge my soul. Why did I allow Grace to make Mia cry? Why did I snap at Mia to stop just to silence the noise? Why did I sneak to a quiet place, whenever I could? Why did I rush the days—will them to hurry by—so I could be alone? Other mothers took their children to museums, the gardens, the beach. I kept mine indoors, as much as I could, so we wouldn’t cause a scene. I lie awake at night wondering: what if I never have a chance to make it up to Mia? What if I’m never able to show her the kind of mother I always longed to be? The kind who played endless hours of hide-and-seek, who gossiped side by side on their daughters’ beds about which boys in the junior high were cute. I always envisioned a friendship between my daughters and me. I imagined shopping together and sharing secrets, rather than the formal, obligatory relationship that now exists between myself and Grace and Mia. I list in my head all the things that I would tell Mia if I could. That I chose the name Mia for my great-grandmother, Amelia, vetoing James’s alternative: Abigail. That the Christmas she turned four, James stayed up until 3:00 a.m. assembling the dollhouse of her dreams. That even though her memories of her father are filled with nothing but malaise, there were split seconds of goodness: James teaching her how to swim, James helping her prepare for a fourth-grade spelling test. That I mourn each and every time I turned down an extra book before bed, desperate now for just five more minutes of laughing at Harry the Dirty Dog. That I go to the bookstore and purchase a copy after unsuccessfully ransacking the basement for the one that used to be hers. That I sit on the floor of her old bedroom and read it again and again and again. That I love her. That I’m sorry. Colin

Two men enter the room, one old and mustached and the other young and tawny-headed, wearing sweats and a worn T-shirt. He looks like Silas, actually—god, what am I, obsessed? But there really is something of the woodsman in the younger man’s face, with his full lips, his slightly curled hair that turns like tendrils around his ears . . . I look away before studying him too closely. “All right, ladies, are we ready?” the older man says enthusiastically. There’s a loud rustling of paper as well flip the enormous sketchbooks on our easels until we find blank sheets. I draw a few soft lines on my page, unsure what— Non-Silas rips off his T-shirt, revealing lightly defined muscles on his pale chest. I raise an eyebrow just as he tugs at the waist of the sweatpants. They drop to the floor in a fluid, sweeping motion. There’s nothing underneath them. At all. My charcoal slips through my suddenly sweaty fingers. Non-Silas steps out of the puddle of his clothes and moves to the center of the room, fluorescent lights reflecting off his slick abdomen. He’s smiling as though he isn’t naked, smiling as though I didn’t somehow manage to get the seat closest to him. As if I can’t see . . . um . . . everything only a few feet from my face, making my mind clumsily spiral. I squeeze my eyes shut for a moment; he looks like Silas in the face, and because of that I keep wondering if he looks akin to Silas everywhere else. “All right, ladies, this will be a seven-minute pose. Ready?” the older man says, positioning himself behind the other empty easel. The roomful of housewives nod in one hungry motion. I quiver. “Go!” the older man says, starting the stopwatch. Non-Silas poses, something reminiscent of Michelangelo’s David, only instead of marble eyes looking into nothingness, non-Silas is staring almost straight at me. Draw. I’m supposed to be drawing. I grab a new piece of charcoal from the bottom of the easel and begin hastily making lines in my sketchbook. I can’t not look at him, or he’ll think I’m not drawing him. I glance hurriedly, trying to avoid the region my eyes continuously return to. I start to feel fluttery. How long has it been? Surely it’s been seven minutes. I try to add some tone to my drawing’s chest. I wonder what Silas’s chest looks like . . . Stop! Stop stop stop stop stop—” “Right, then!” the older man says as his stopwatch beeps loudly and the scratchy sound of charcoal on paper ends. Thank you, sir, thank you—” “Annnnd next pose!” Non-Silas turns his head away, till all I can see is his wren-colored hair and his side, including a side view of . . . how many times am I going to have to draw this man’s area? What’s worse is that he looks even more like Silas now that I can’t see his eyes. Just like Silas, I bet. My eyes linger longer than necessary now that non-Silas isn’t staring straight at me. By the end of class, I’ve drawn eight mediocre pictures of him, each one with a large white void in the crotch area. The housewives compare drawings with ravenous looks in their eyes as non-Silas tugs his pants back on and leaves the room, nodding politely. I picture him naked again. I sprint from the class, abandoning my sketches—how could I explain them to Scarlett or Silas? Stop thinking of Silas, stop thinking of Silas.

Ah, my friends, that innocent afternoon with Larry provoked me into thought in a way my own dicelife until then never had. Larry took to following the dice with such ease and joy compared to the soul-searching gloom that I often went through before following a decision, that I had to wonder what happened to every human in the two decades between seven and twenty-seven to turn a kitten into a cow. Why did children seem to be so often spontaneous, joy-filled and concentrated while adults seemed controlled, anxiety-filled and diffused? It was the Goddam sense of having a self: that sense of self which psychologists have been proclaiming we all must have. What if - at the time it seemed like an original thought - what if the development of a sense of self is normal and natural, but is neither inevitable nor desirable? What if it represents a psychological appendix: a useless, anachronistic pain in the side? - or, like the mastodon's huge tusks: a heavy, useless and ultimately self-destructive burden? What if the sense of being some-one represents an evolutionary error as disastrous to the further development of a more complex creature as was the shell for snails or turtles? He he he. What if? indeed: men must attempt to eliminate the error and develop in themselves and their children liberation from the sense of self. Man must become comfortable in flowing from one role to another, one set of values to another, one life to another. Men must be free from boundaries, patterns and consistencies in order to be free to think, feel and create in new ways. Men have admired Prometheus and Mars too long; our God must become Proteus. I became tremendously excited with my thoughts: 'Men must become comfortable in flowing from one role to another' - why aren't they? At the age of three or four, children were willing to be either good guys or bad guys, the Americans or the Commies, the students or the fuzz. As the culture molds them, however, each child comes to insist on playing only one set of roles: he must always be a good guy, or, for equally compulsive reasons, a bad guy or rebel. The capacity to play and feel both sets of roles is lost. He has begun to know who he is supposed to be. The sense of permanent self: ah, how psychologists and parents lust to lock their kids into some definable cage. Consistency, patterns, something we can label - that's what we want in our boy. 'Oh, our Johnny always does a beautiful bower movement every morning after breakfast.' 'Billy just loves to read all the time...' 'Isn't Joan sweet? She always likes to let the other person win.' 'Sylvia's so pretty and so grown up; she just loves all the time to dress up.' It seemed to me that a thousand oversimplifications a year betrayed the truths in the child's heart: he knew at one point that he didn't always feel like shitting after breakfast but it gave his Ma a thrill. Billy ached to be out splashing in mud puddles with the other boys, but... Joan wanted to chew the penis off her brother every time he won, but ... And Sylvia daydreamed of a land in which she wouldn’t have to worry about how she looked . . . Patterns are prostitution to the patter of parents. Adults rule and they reward patterns. Patterns it is. And eventual misery. What if we were to bring up our children differently? Reward them for varying their habits, tastes, roles? Reward them for being inconsistent? What then? We could discipline them to be reliably various, to be conscientiously inconsistent, determinedly habit-free - even of 'good' habits.

I don’t want any misunderstandings between us. I can’t make any promises.” “Ah. Commitment issues.” “Something like that.” She considered briefly and then nodded once. “Okay.” “Okay? That’s all you can say?” “I’m good with your issues if you’re good with mine.” “Your issues don’t begin to compare to mine,” he warned. “Now we’re comparing issues?” “You think running background checks on the guys you date constitutes a serious issue?” She frowned. “Of course not. Paying someone to run background checks on my dates is just common sense. My issues are a lot more personal. I do not intend to discuss them with a man who isn’t interested in having a relationship with me. Good night, Jack. Again.” “Wait. You’re saying you’re okay with my commitment issues?” “Right. Now, if you’re done with this conversation—” “We’re not having a conversation, we’re conducting a damn negotiation.” She raised her brows. “Is that right?” “Just to be clear—you’d be okay with a relationship based on the understanding that I’ve got a lousy track record in the relationship department?” “I’ll put my lousy track record up against yours anytime.” She folded her arms. “However, I do insist on monogamy on both sides while we are involved in this uncommitted relationship.” Her voice was as tight as that of a gambler who was doubling down on a desperate bet. “Agreed,” he said. He did not want to think about her with another man. “Anything else you want to negotiate?” “Can’t think of anything offhand,” she said. “You?” “Nothing comes to mind.” “Then it looks like we have established the terms and conditions of a relationship.” “Are you going to whip out a contract for me to sign?” Her browns snapped together. “What?” “Talk about taking the romance out of things.” She stared at him for a beat. Then she went off like a volcano. “You started it,” she said. Her voice was harsh with indignation, anger, and—maybe—pain. Or maybe—just maybe—those were the emotions tearing through him. “Me?” he shot back. “You’re the one who wanted to compare issues.” “I can’t believe you’re trying to make this my fault.” He moved closer to her. “Damned if I’ll let you stick me with the blame for this fiasco.” “First you accuse me of taking all the romance out of our relationship and then you call it a fiasco. You’re right. Whatever happens between us probably won’t last very long, not at the rate we’re going, so I suggest we get started before it fizzles out completely.

The crust [of the earth] is very thin. Estimates of its thickness range from a minimum of about twenty to a maximum of about forty miles. The crust is made of comparatively rigid, crystalline rock, but it is fractured in many places, and does not have great strength. Immediately under the crust is a layer that is thought to be extremely weak, because it is, presumably, too hot to crystallize. Moreover, it is thought that pressure at that depth renders the rock extremely plastic, so that it will yield easily to pressures. The rock at that depth is supposed to have high viscosity; that is, it is fluid but very stiff, as tar may be. It is known that a viscous material will yield easily to a comparatively slight pressure exerted over a long period of time, even though it may act as a solid when subjected to a sudden pressure, such as an earthquake wave. If a gentle push is exerted horizontally on the earth's crust, to shove it in a given direction, and if the push is maintained steadily for a long time, it is highly probable that the crust willl be displaced over this plastic and viscous lower layer. The crust, in this case, will move as a single unit, the whole crust at the same time. This idea has nothing whatever to do with the much discussed theory of drifting continents, according to which the continents drifted separately, in different directions. [...] Let us visualize briefly the consequences of a displacement of the whole crustal shell of the earth. First, there will be the changes in latitude. Places on the earth's surface will change their distances from the equator. Some will be shifted nearer the equator, and others farther away. Points on opposite sides of the earth will move in opposite directions. For example, if New York should be moved 2,000 miles south, the Indian Ocean, diametrically opposite, would have to be shifted 2,000 miles north. [...] Naturally, climatic changes will be more or less proportionate to changes in latitude, and, because areas on opposite sides of the globe will be moving in opposite directions, some areas will be getting colder while others get hotter; some will be undergoing radical changes of climate, some mild changes of climate, and some no changes at all. Along with the climatic changes, there will be many other consequences of a displacement of the crust. Because of the slight flattening of the earth, there will be stretching and compressional effects to crack and fold the crust, possibly contributing to the formation of mountain ranges. there will be changes in sea level, and many other consequences.