Confined Best Quotes

Confine yourself to observing and you always miss the point of your life. The object can be stated this way: Live the best life you can. Life is a game whose rules you learn if you leap into it and play it to the hilt. Otherwise, you are caught off balance, continually surprised by the shifting play. Non-players often whine and complain that luck always passes them by. They refuse to see that they can create some of their own luck. Darwi Odrade - Chapterhouse: Dune

What a terrible thing it is to botch a farewell. I am a person who believes in form, in the harmony of order. Where we can, we must give things a meaningful shape. For example - I wonder - could you tell my jumbled story in exactly one hundred chapters, not one more, not one less? I'll tell you, that's one thing I have about my nickname, the way the number runs on forever. It's important in life to conclude things properly. Only then can you let go. Otherwise you are left with words you should have said but never did, and your heart is heavy with remorse. That bungled goodbye hurts me to this day. I wish so much that I'd had one last look at him in the lifeboat, that I'd provoked him a little, so that I was on his mind. I wish I had said to him then - yes, I know, to a tiger, but still - I wish I had said, "Richard Parker, it's over. We have survived. Can you believe it? I owe you more gratitude than I can express I couldn't have done it without you. I would like to say it formally: Richard Parker, thank you. Thank you for saving my life. And now go where you must. You have known the confined freedom of a zoo most of your life; now you will know the free confinement of a jungle. I wish you all the best with it. Watch out for Man. He is not your friend. But I hope you will remember me as a friend. I will never forget you , that is certain. You will always be with me, in my heart. What is that hiss? Ah, our boat has touched sand. So farewell, Richard Parker, farewell. God be with you.

Journeys are the midwives of thought. Few places are more conducive to internal conversations than a moving plane, ship or train. There is an almost quaint correlation between what is in front of our eyes and the thoughts we are able to have in our heads: large thoughts at times requiring large views, new thoughts new places. Introspective reflections which are liable to stall are helped along by the flow of the landscape. The mind may be reluctant to think properly when thinking is all it is supposed to do. At the end of hours of train-dreaming, we may feel we have been returned to ourselves - that is, brought back into contact with emotions and ideas of importance to us. It is not necessarily at home that we best encounter our true selves. The furniture insists that we cannot change because it does not; the domestice setting keeps us tethered to the person we are in ordinary life, but who may not be who we essentially are. If we find poetry in the service station and motel, if we are drawn to the airport or train carriage, it is perhaps because, in spite of their architectural compromises and discomforts, in spite of their garish colours and harsh lighting, we implicitly feel that these isolated places offer us a material setting for an alternative to the selfish ease, the habits and confinement of the ordinary, rooted world.

The principal function of racist ideas in American history has been the suppression of resistance to racial discrimination and its resulting racial disparities. The beneficiaries of slavery, segregation, and mass incarceration have produced racist ideas of Black people being best suited for or deserving of the confines of slavery, segregation, or the jail cell. Consumers of these racist ideas have been led to believe there is something wrong with Black people, and not the policies that have enslaved, oppressed, and confined so many Black people.

Absolution is the washing away of sin. The promise of rebirth. And the chance to escape the transgressions of those who came before us. The best among us will learn from the mistakes of the past, while the rest seem doomed to repeat them. And then there are those who operate on the fringes of society, unburdened by the confines of morality and conscience. A ruthless breed of monsters whose deadliest weapon is their ability to hide in plain sight. If the people I've come to bring justice to cannot be bound by the quest for absolution, then neither will I.

To have more peace, as well as more time, start by letting go of the notion that time can be manipulated. Then, let go of the idea that it confines you. Instead, set out to use the time that is there for its true and best purpose – as the space within which you can live your life to the fullest.

[...] as Kurt Vonnegut pointed out [...] the literary novel has become extraordinarily privatistic of late. It's as if the big issues (Does God exist? from whence springs decency? what sort of species is Homo Sapiens?) were either settled or not worth discusssing, and serious writers should therefore confine themselves to their various ethnic heritages and interpersonal relationships.

The people who love us do for us what we cannot do for ourselves. They release the best in us; they shoulder us through the rough times in life; they stretch us beyond the confines of our own experiences to wider visions, to truer vistas.

A camera is an opening in a box: that is the best emblem of the fact that a camera holding an object is holding the rest of the world away. The camera has been praised for extending the senses; it may, as the world goes, deserve more praise for confining them, leaving room for thought.

Sister, why do you do that?" "Do what?" "Cage the animals at night?" "Well..." She looked up and out through the barred window before answering me."We don't want to, Jennings, but we have to. You see, the animals that are given to us we have to take care of. If we didn't cage them up in one place, we might lose them, they might get hurt or damaged. It's not the best thing, but it's the only way we have to take care of them." "But if somebody loved one them," I asked, "wouldn't it be a good idea to let them have one? To keep, I mean?" "Yes, it would be. But not everyone would love them and take care of them as you would. I wish I could give them all away tomorrow." She looked at me. There were tears in her eyes. "But I can't. My heart would break if I saw just one of those animals lying by the wayside uncared for, unloved. No, Jennings. It's better if we keep them together.

I went back in and grabbed my running clothes, then changed in the bathroom. I opened the door to the bathroom, stopping when I saw Kaidan's toiletry bag on the sink. I was overcome with curiosity about his cologne or aftershave, because I'd never smelled it on anyone else before. Feeling sneaky, I prodded one finger into the bag and peeked. No cologne bottle. Only a razor, shaving cream, toothbrush, toothpaste, and deodorant. I picked up the deodorant, pulled off the lid, and smelled it. Nope, that wasn't it. The sound of Kaidan's deep chuckle close to the doorway made me scream and drop the deodorant into the sink with a clatter. I smacked one hand to my chest and grabbed the edge of the sink with the other. He laughed out loud now. “Okay, that must have looked really bad.” I spoke to his reflection in the mirror, then fumbled to pick up the deodorant. I put the lid on and dropped it in his bag. “But I was just trying to figure out what cologne you wear.” My face was on fire as Kaidan stepped into the small bathroom and leaned against the counter, crossing his arms over his chest. I stepped away. He seemed entertained by my predicament. “I haven't been wearing any cologne.” “Oh.” I cleared my throat. “Well, I didn't see any, so I thought it might be your deodorant, but that's not it either. Maybe it's your laundry detergent or something. Let's just forget about it.” “What is it you smell, exactly?” His voice took on a husky quality, and it felt like he was taking up a lot of room. I couldn't bring myself to look at him. Something strange was going on here. I stepped back, hitting the tub with my heel as I tried to put the scent into words. “I don't know. It's like citrus and the forest or something...leaves and tree sap. I can't explain it.” His eyes bored into mine while he wore that trademark sexy smirk, arms still crossed. “Citrus?” he asked. “Like lemons?” “Oranges mostly. And a little lime, too.” He nodded and flicked his head to the side to get hair out of his eyes. Then his smile disappeared and his badge throbbed. “What you smell are my pheromones, Anna.” A small, nervous laugh burst from my throat. “Oh, okay, then. Well...” I eyed the small space that was available to pass through the door. I made an awkward move toward it, but he shifted his body and I stepped back again. “People can't usually smell pheromones,” he told me. “You must be using your extra senses without realizing it. I've heard of Neph losing control of their senses with certain emotions. Fear, surprise...lust.” I rubbed my hands up and down my upper arms, wanting nothing more than to veer this conversation out of the danger zone. “Yeah, I do have a hard time reining in the scent sometimes,” I babbled. “It even gets away from me while I sleep now and then. I wake up thinking Patti's making cinnamon rolls and it ends up being from someone else's apartment. Then I'm just stuck with cereal. Anyway...” “Would you like to know your own scent?” he asked me. My heart swelled up big in my chest and squeezed small again. This whole scent thing was way too sensual to be discussed in this small space. Any second now my traitorous body would be emitting some of those pheromones and there'd be red in my aura. “Uh, not really,” I said, keeping my eyes averted. “I think I should probably go.” He made no attempt to move out of the doorway. “You smell like pears with freesia undertones.” “Wow, okay.” I cleared my throat, still refusing eye contact. I had to get out of there. “I think I'll just...” I pointed to the door and began to shuffle past him, doing my best not to brush up against him. He finally took a step back and put his hands up by his sides to show that he wouldn't touch me. I broke out of the confined bathroom and took a deep breath.

Every form of government tends to perish by excess of its basic principle. Aristocracy ruins itself by limiting too narrowly the circle withing which power is confined; oligarchy ruins itself by the incautious for immediate wealth... But even democracy ruins itself by excess-of democracy. Its basic principle is the equal right of all to hold office and determine public policy. This is at first glance a delightful arrangement; it becomes disastrous because the people are not properly equipped by education to select the best rulers and the wisest courses... The upshot of such a democracy is tyranny or autocracy; the crowd so love flattery, it is so "hungry for honey," that at last the wiliest and most unscrupulous flatterer, calling himself the "protector of the people" rises to supreme power.

We have room to act and shape our stories—although as we get older, we do so within narrower and narrower confines.

At present, in this vicinity, the best part of the land is not private property; the landscape is not owned, and the walker enjoys comparative freedom. But possibly the day will come when it will be partitioned off into so-called pleasure-grounds, in which a few will take a narrow and exclusive pleasure only,—when fences shall be multiplied, and man-traps and other engines invented to confine men to the public road, and walking over the surface of God’s earth shall be construed to mean trespassing on some gentleman’s grounds. To enjoy a thing exclusively is commonly to exclude yourself from the true enjoyment of it. Let us improve our opportunities, then, before the evil days come.

The beneficiaries of slavery, segregation, and mass incarceration have produced racist ideas of Black people being best suited for or deserving of the confines of slavery, segregation, or the jail cell. Consumers of these racist ideas have been led to believe there is something wrong with Black people, and not the policies that have enslaved, oppressed, and confined so many Black people.

If the multiverse turns out to be the best explanation of the fundamental physical constants, it would not be the first time we have been flabbergasted by worlds beyond our noses. Our ancestors had to swallow the discovery of the Western Hemisphere, eight other planets, a hundred billion stars in our galaxy (many with planets), and a hundred billion galaxies in the observable universe. If reason contradicts intuition once again, so much the worse for intuition. Another advocate of the multiverse, Brian Greene, reminds us: “From a quaint, small, earth-centered universe to one filled with billions of galaxies, the journey has been both thrilling and humbling. We’ve been compelled to relinquish sacred belief in our own centrality, but with such cosmic demotion we’ve demonstrated the capacity of the human intellect to reach far beyond the confines of ordinary experience to reveal extraordinary truth.

Yet the Lord knows what is best for me, and my surroundings are determined by Him. Wherever He places me, He does so to strengthen my faith and power and to draw me into closer communion with Himself. And even if confined to a dungeon, my soul will prosper.

Europe was best described, to his mind, as an elaborate engine for dissociating the confined American from that indispensable knowledge, and was accordingly only rendered bearable by these occasional stations of relief, traps for the arrest of wandering western airs.

Modern relationships are cauldrons of contradictory longings: safety and excitement, grounding and transcendence, the comfort of love and the heat of passion We want it all, and we want it with one person. Reconciling the domestic and the erotic is a delicate balancing act that we achieve intermittently at best. It requires knowing your partner while remaining open to the unknown, cultivating intimacy that respects privacy. Separateness and togetherness alternate, or proceed in counterpoint. Desire resists confinement, and commitment mustn't swallow freedom whole.

The phrase "after-life" was also vaguely confused with going to church and not wanting to be dead - a perplexity which can be omitted from a narrative in which I am doing my best to confine myself to actual happenings. At the age of twenty-two I believed myself to be unextinguishable.

The longstanding effort to "colorize" feminist theory by inserting the experiences of women of color represents at best genuine efforts to reduce bias in Women's Studies. But at its worst, colorization also contains elements of both voyeurism and academic colonialism. As a result of new technologies and perceived profitability, we can now watch black-and-white movie classics in color. While the tinted images we are offered may be more palatable to the modern viewer, we are still watching the same old movie that was offered to us before. Movie colorization adds little of substance-its contributions remain cosmetic. Similarly, women of color allegedly can teach White feminists nothing about feminism, but must confine ourselves to "colorizing" preexisting feminist theory. Rather than seeing women of color as fully human individuals, we are treated as the additive sum of our categories.

Consequences are unpitying. Our deeds carry their terrible consequences, quite apart from any fluctuations that went before—consequences that are hardly ever confined to ourselves. And it is best to fix our minds on that certainty, instead of considering what may be the elements of excuse for us.

I wasn’t perfect, and I made mistakes; but I learned from them and became a better person for it. I always followed my heart. And most of all, I loved — with every ounce of my being. I guess you could say the greatest love story ever written isn’t confined to the pages of a book. It’s in our lives; and we’re the ones who write it. So that’s what life’s all about, isn’t it? Why we’re here. It has nothing to do with dollars. In fact, it’s totally free. Life’s greatest gift. And the best part is, the best part, this gift we give to others… we get it back. It’s what makes the journey so worthwhile… it’s LOVE.

The point, Squire, is that where they used to be confined to State institutions or to the mudrooms and attics of remote country houses they are now abroad everywhere. The government pays them to travel. To procreate, for that matter. I’ve seen entire families here that can best be explained as hallucinations. Hordes of drooling dolts lurching through the streets. Their inane gibbering. And of course no folly so deranged or pernicious as to escape their advocacy.

There is a kind of counter-criticism that seeks to expand the work of art, by connecting it, opening up its meanings, inviting in the possibilities. A great work of criticism can liberate a work of art, to be seen fully, to remain alive, to engage in a conversation that will not ever end but will instead keep feeding the imagination. Not against interpretation, but against confinement, against the killing of the spirit. Such criticism is itself a great art. This is a kind of criticism that does not pit the critic against the text, does not seek authority. It seeks instead to travel with the work and its ideas, to invite it to blossom and invite others into a conversation that might have previously seemed impenetrable, to draw out relationships that might have been unseen and open doors that might have been locked. This is a kind of criticism that respects the essential mystery of a work of art, which is in part its beauty and its pleasure, both of which are irreducible and subjective. The worst criticism seeks to have the last word and leave the rest of us in silence; the best opens up an exchange that need never end.

Disappointed in his hope that I would give him the fictional equivalent of “One Hundred Ways of Cooking Eggs” or the “Carnet de la Ménagère,” he began to cross-examine me about my methods of “collecting material.” Did I keep a notebook or a daily journal? Did I jot down thoughts and phrases in a cardindex? Did I systematically frequent the drawing-rooms of the rich and fashionable? Or did I, on the contrary, inhabit the Sussex downs? or spend my evenings looking for “copy” in East End gin-palaces? Did I think it was wise to frequent the company of intellectuals? Was it a good thing for a writer of novels to try to be well educated, or should he confine his reading exclusively to other novels? And so on. I did my best to reply to these questions — as non-committally, of course, as I could. And as the young man still looked rather disappointed, I volunteered a final piece of advice, gratuitously. “My young friend,” I said, “if you want to be a psychological novelist and write about human beings, the best thing you can do is to keep a pair of cats.” And with that I left him. I hope, for his own sake, that he took my advice.

Quarrels on the left have a tendency to become miniature treason trials, replete with all kinds of denunciation. There’s a general tendency—not by any means confined to radicals but in some way specially associated with them—to believe that once the lowest motive for a dissenting position has been found, it must in some way be the real one.

The best memoirs, to my mind, are those reaching far enough beyond an author's life that they leave the genre altogether, like an innocent prisoner, they succeed when they escape confinement.

Lighthouse-keeping is the best job for someone who’s used to being closed off and living in confined spaces. They’re normally a very disciplined sort too, in being accustomed to a strict way of life.

Would this be the rest of her life, too? Confined to the four walls of this house, to the whispers of other people’s fears, scrubbing away, while another world was happening out there, happening without her?

Mo and the staff talk about captivity like it's the best thing a dolphin can hope for, but that kind of talk just makes me think of Carlito and all the years he spent trapped by the routines of prison life in a six-by-nine-foot prison cell, the size of a parking space, and what Dr. Joe used to say about inmates like my brother who were also sentenced to solitary confinement: 'It doesn't have to be violent for it to be torture.

But while we are confined to books, though the most select and classic, and read only particular written languages, which are themselves but dialects and provincial, we are in danger of forgetting the language in which all things and events speak without metaphor, which alone is copious and standard. Much is published, but little printed. The rays which stream through the shutter will be no longer remembered when the shutter is wholly removed. No method nor discipline can supersede the necessity of being forever on the alert. What is a course of history, or philosophy, or poetry, no matter how well selected, or the best society, or the most admirable routine of life, compared with the discipline of looking always at what is to be seen? Will you be a reader, a student merely, or a seer? Read your fate, see what is before you, and walk on into futurity.

Shake up your life a bit. Get rid of the cobwebs. Take the road less traveled. Most people live within the confines of their comfort zone. Yogi Raman was the first person to explain to me that the best thing you can do for yourself is regularly move beyond it.

How can one possibly be held to blame in any sense because, say, the passage of time has shown that Lord Darlington’s efforts were misguided, even foolish? Throughout the years I served him, it was he and he alone who weighed up evidence and judged it best to proceed in the way he did, while I simply confined myself, quite properly, to affairs within my own professional realm. And as far as I am concerned, I carried out my duties to the best of my abilities, indeed to a standard which many may consider ‘first rate’.

I also think that Phil Collins works better within the confines of the group than as a solo artist—and I stress the word artist. In fact it applies to all three of the guys, because Genesis is still the best, most exciting band to come out of England in the 1980s.

It was the most monotonous day of my life,” he replied without a second’s hesitation. Then his rigid face broke and re-formed itself into the best smile ever, so that for a moment he really did look as if he had slipped through the bars of whatever confined him. “As a matter of fact, I thought you quite excellent,” he said. This time she did not object to his choice of adjective. “Will you crash the car now, please, Jose? This will do me fine. I’ll die here.” And before he could stop her, she had grabbed his hand and kissed him hard on the knuckle of his thumb.

I do not think we can ever adequately define or understand love; I do not think we were ever meant to. We are meant to participate in love without really comprehending it. We are meant to give ourselves, live ourselves into love’s mystery. It is the same for all important things in life; there is a mystery within them that our definitions and understandings cannot grasp. Definitions and understandings are images and concepts created by our brains to symbolize what is real. Our thoughts about something are never the thing itself. Further, when we think logically about something, our thoughts come sequentially – one after another. Reality is not confined to such linearity; it keeps happening all at once in each instant. The best our thoughts can do is try to keep a little running commentary in rapid, breathless sequence. . . A certain asceticism of mind, a gentle intellectual restraint, is needed to appreciate the important things in life. To be open to the truth of love, we must relinquish our frozen comprehensions and begin instead to appreciate. To comprehend is to grasp; to appreciate is to value. Appreciation is gentle seeing, soft acknowledgement, reverent perception. Appreciation can be a pleasant valuing: being awed by a night sky, touched by a symphony, or moved by a caress without needing to understand why. It can also be painful: feeling someone’s suffering, being shocked by loss or disaster without comprehending the reason. Appreciation itself is a kind of love; it is our direct human responsiveness, valuing what we cannot grasp. Love, the life of our heart, is not what we think. It is always ready to surprise us, to take us beyond our understandings into a reality that is both insecure and wonderful.

È un libro sull’amore capace di trascendere l’aspetto fisico, su come la bellezza sia un confine arbitrario e facile da superare, su come due persone possono entrare in sintonia nonostante le differenze fisiche, su come possono innamorarsi malgrado il loro aspetto esteriore li separi dal resto del mondo.

[Solitary confinement] is terrible. That is terrible. You're in a grave. You can't do anything. Everything's brought to you and you're in a room all day, except to come out of the showers. So when I would come out, I would entertain myself by singing, doing little mock concerts. And then when I was in the room, I would develop a routine. Like I have a lot of hair under here, so I would take my hair down and take all day to braid it on purpose. Stretch the hours out. Then I might write. And I would clean the floor. And I would look out the window. And then I'd devote a whole day to just reading. I was Christian then, trying to be. So I would read the whole Bible. I would break it down into sections. You're in a grave and you're trying to live. That's how to best describe it: trying to live in a grave. You're trying to live 'cause you're not dead yet, but nobody hears you when you call out, 'Hey, I'm alive!

If we confine our attention entirely to the slang of the day - that is to say, if we devote ourselves exclusively to modern literature - we get to think the world is progressing when it is only repeating itself...It is only when one reads what men wrote long ago that one realizes how absolutely modern the best of the old things are.

The final proof that this alien indoctrination which begins in nursery school is based on the splitting of the family is that those working class children who arrive (those few who do arrive) at university are so brainwashed that they are unable any longer to talk to their community. Working class children then are the first who instinctively rebel against schools and the education provided in schools. But their parents carry them to schools and confine them to schools because they are concerned that their children should “have an education”, that is, be equipped to escape the assembly line or the kitchen to which they, the parents, are confined. If a working class child shows particular aptitudes, the whole family immediately concentrates on this child, gives him the best conditions, often sacrificing the others, hoping and gambling that he will carry them all out of the working class. This in effect becomes the way capital moves through the aspirations of the parents to enlist their help in disciplining fresh labor power.

As of the second decade in the twenty-first century, nearly all acts of terror around the world (as opposed to acts of terror confined to one country, as in the case of the Tamil Tigers in Sri Lanka) have been committed by Muslims in the name of Islam. Of course the vast majority of Muslims are not terrorists. But this frequently noted fact is meaningless. The vast majority of Germans were not members of the Gestapo, nor were the vast majority of Russians members of the Communist Party, let alone the KGB. Not only is international terror overwhelmingly Muslim, but there are virtually no terrorists committing terror in the name of Christianity, Judaism, Buddhism, Hinduism, or any other religion.

As of the second decade in the twenty-first century, nearly all acts of terror around the world (as opposed to acts of terror confined to one country, as in the case of the Tamil Tigers in Sri Lanka) have been committed by Muslims in the name of Islam. Of course the vast majority of Muslims are not terrorists. But this frequently noted fact is meaningless.

It is for you now, gentlemen, whose mission and character are the proclamation of the truth, it is for you to instruct the people, and to tell them for what they ought to hope and what they ought to fear. The people, incapable as yet of sound judgment as to what is best for them, applaud indiscriminately the most opposite ideas, provided that in them they get a taste of flattery: to them the laws of thought are like the confines of the possible; to-day they can no more distinguish between a savant and a sophist, than formerly they could tell a physician from a sorcerer. ‘Inconsiderately accepting, gathering together, and accumulating everything that is new, regarding all reports as true and indubitable, at the breath or ring of novelty they assemble like bees at the sound of a basin.

The shadow exerts a dangerous fascination which can be countered only by another fascinosum. It cannot be got at by reason, even in the most rational person, but only by illumination, of a degree and kind that are equal to the darkness but are the exact opposite of “enlightenment.” For what we call “rational” is everything that seems “fitting” to the man in the street, and the question then arises whether this “fitness” may not in the end prove to be “irrational” in the bad sense of the word. Sometimes, even with the best intentions this dilemma cannot be solved. This is the moment when the primitive trusts himself to a higher authority and to a decision beyond his comprehension. The civilized man in his closed-in environment functions in a fitting and appropriate manner, that is, rationally. But if, because of some apparently insoluble dilemma, he gets outside the confines of civilization, he becomes a primitive again; then he has irrational ideas and acts on hunches; then he no longer thinks but “it” thinks in him; then he needs “magical” practices in order to gain a feeling of security; then the latent autonomy of the unconscious becomes active and begins to manifest itself as it has always done in the past.

To review briefly, in the late 1960s, men got paid more than women (usually double) for doing the exact same job. Women could get credit cards in their husband's names but not their own, and many divorced, single and separated women could not get cards at all. Women could not get mortgages on their own and if a couple applied for a mortgage, only the husband's income was considered. Women faced widespread and consistent discrimination in education, scholarship awards, and on the job. In most states the collective property of a marriage was legally the husband's since the wife had allegedly not contributed to acquiring it. Women were largely kept out of a whole host of jobs--doctor, college professor, bus driver, business manager--that women today take for granted. They were knocked out in the delivery room... once women got pregnant they were either fired from their jobs or expected to quit. If they were women of color, it was worse on all fronts--work education, health care. (And talk about slim pickings. African American men were being sent to prison and cut out of jobs by the millions.) Most women today, having seen reruns of The Brady Bunch and Father Knows Best, and having heard of Betty Friedan's The Feminine Mystique, the bestseller that attacked women's confinement to the home, are all too familiar with the idealized yet suffocating media images of happy, devoted housewives. In fact, most of us have learned to laugh at them, vacuuming in their stockings and heels, clueless about balancing a checkbook, asking dogs directions to the neighbor's. But we should not permit our ability to distance ourselves from these images to erase the fact that all women--and we mean all women--were, in the 1950s and '60s supposed to internalize this ideal, to live it and believe it.

Strangely, the best can come from this neglected quarter. We will go to almost any length to avoid this painful paradox; but in that refusal we only confine ourselves to the useless experience of contradiction. Contradiction brings the crushing burden of meaninglessness. One can endure any suffering if it has meaning; but meaninglessness is unbearable. Contradiction is barren and destructive, yet paradox is creative. It is a powerful embracing of reality.

The point, Squire, is that where they used to be confined to State institutions or to the mudrooms and attics of remote country houses they are now abroad everywhere. The government pays them to travel. To procreate, for that matter. I've seen entire families here that can best be explained as hallucinations. Hordes of drooling dolts lurching through the streets. Their inane gibbering. And of course no folly so deranged or pernicious as to escape their advocacy.

When I was reaching out to those young men through Strachan’s Corner, nobody told me what to do, I was doing it from my heart. I did what I thought was best rather than giving those youngsters a police record, I tried to prevent it by letting them know if you commit crime you are going to get yourself in trouble. Then you will be confined to the Bahamas for the rest of your life, and will not see that great big world out there. Supt. Allerdyce Strachan, the first female officer to rise to the rank of superintendent on the Royal Bahamas Police Force.

The cat paused. :What always happens when religion goes to the bad?: the cat replied, and resumed his grooming. :Power. The love of power overcomes the love of the gods. Priests stop listening for the voice in their hearts and souls—which is very, very hard to hear even at the best of times—and start to listen only to what they wish to hear or to the voice of their own selfish desires. Priests begin to believe that they, and not the gods, are the real authorities. Priests confine broad truths into narrow doctrines, because more rules mean that they have more power. Priests mistake their own prejudice for conscience and mistake what they personally fear for what should universally be feared. Priests look inward to their own small souls and try to impress that smallness on the world, when they should be looking at the greatness of the universe and trying to impress that upon their souls. Priests forget they owe everything to their gods and begin to think the world owes everything to them . . . : the cat stopped, and shook his head. :Power is a poison. Priests should know better than to indulge in it.

when Atlantic Monthly published one of Thoreau’s essays, called “Walking.” At present, in this vicinity, the best part of the land is not private property; the landscape is not owned, and the walker enjoys comparative freedom. But possibly the day will come when it will be partitioned off into so-called pleasure-grounds, in which a few will take a narrow and exclusive pleasure only, when fences shall be multiplied, and mantraps and other engines invented to confine men to the public road, and walking over the surface of God’s earth shall be construed to mean trespassing on some gentleman’s grounds. To enjoy a thing exclusively is commonly to exclude yourself from the true enjoyment of it. Let us improve our opportunities, then, before the evil days are upon us. Anthropologists estimate that early man walked twenty miles a day. Mental and physical benefits have been attributed to walking as far back as ancient times. The Roman writer Pliny the Elder (23–79 AD) described walking as one of the “Medicines of the Will.” Hippocrates, the Greek physician, called walking “man’s best medicine” and prescribed walks to treat emotional problems, hallucinations, and digestive disorders.

In the beginning, there’s a blank mind. Then that mind gets an idea in it, and the trouble begins, because the mind mistakes the idea for the world. Mistaking the idea for the world, the mind formulates a theory and, having formulated a theory, feels inclined to act. Because the idea is always only an approximation of the world, whether that action will be catastrophic or beneficial depends on the distance between the idea and the world. Mass media’s job is to provide this simulacra of the world, upon which we build our ideas. There’s another name for this simulacra-building: storytelling. Megaphone Guy is a storyteller, but his stories are not so good. Or rather, his stories are limited. His stories have not had time to gestate—they go out too fast and to too broad an audience. Storytelling is a language-rich enterprise, but Megaphone Guy does not have time to generate powerful language. The best stories proceed from a mysterious truth-seeking impulse that narrative has when revised extensively; they are complex and baffling and ambiguous; they tend to make us slower to act, rather than quicker. They make us more humble, cause us to empathize with people we don’t know, because they help us imagine these people, and when we imagine them—if the storytelling is good enough—we imagine them as being, essentially, like us. If the story is poor, or has an agenda, if it comes out of a paucity of imagination or is rushed, we imagine those other people as essentially unlike us: unknowable, inscrutable, inconvertible. Our venture in Iraq was a literary failure, by which I mean a failure of imagination. A culture better at imagining richly, three-dimensionally, would have had a greater respect for war than we did, more awareness of the law of unintended consequences, more familiarity with the world’s tendency to throw aggressive energy back at the aggressor in ways he did not expect. A culture capable of imagining complexly is a humble culture. It acts, when it has to act, as late in the game as possible, and as cautiously, because it knows its own girth and the tight confines of the china shop it’s blundering into. And it knows that no matter how well-prepared it is—no matter how ruthlessly it has held its projections up to intelligent scrutiny—the place it is headed for is going to be very different from the place it imagined. The shortfall between the imagined and the real, multiplied by the violence of one’s intent, equals the evil one will do.

Religious toleration, to a certain extent, has been won because people have ceased to consider religion so important as it was once thought to be. But in politics and economics, which have taken the place formerly occupied by religion, there is a growing tendency to persecution, which is not by any means confined to one party. The persecution of opinion in Russia is more severe than in any capitalist country. I met in Petrograd an eminent Russian poet, Alexander Block, who has since died as the result of privations. The Bolsheviks allowed him to teach aesthetics, but he complained that they insisted on his teaching the subject “from a Marxian point of view.” He had been at a loss to discover how the theory of rhythmics was connected with Marxism, although, to avoid starvation, he had done his best to find out.. The examples of America and Russia illustrate the conclusion to which we seem to be driven — namely, that so long as men continue to have the present fanatical belief in the importance of politics free thought on political matters will be impossible, and there is only too much danger that the lack of freedom will spread to all other matters, as it has done in Russia. Only some degree of political skepticism can save us from this misfortune.

I sat there on that Wednesday evening in my pokey fucking living room, looked at myself on the TV screen being a massive, odious cunt, and realised that nothing has really changed. Deep down, like most of us, still now at the age of thirty-eight, I have this empty, black hole inside of me that nothing and no one seems capable of filling. I say like most of us because, well, look around you. Our society, our businesses, our social constructs, habits, pastimes, addictions and distractions are predicated on vast, endemic levels of emptiness and dissatisfaction. I call it self-hatred. I hate who I was, am and have become and, as we are taught to, I constantly chastise myself for the things I do and say. And such are the global levels of intolerance, greed, entitlement and dysfunction it is evidently not just confined to a small, wounded section of society. We are all in a world of pain. If it was ever any different way back in the past, it has, by now, most certainly become normalised. And I am as angry about that as I am about my own past. There is an anger that runs underneath everything, that fuels my life and feeds the animal inside me. And it is an anger that always, always prevents me, despite my best efforts, from becoming a better version of myself. My goddamn head seems to have a life of its own, quite beyond my control, incapable of reason, compassion or bargaining. It shouts at me from deep inside. As a kid the words didn’t make sense. As an adult it’s waiting at the end of my bed and starts talking an hour or two before I wake up so that when my eyes open it is in full-on rage mode, blaring this shit at me about how glad it is I’m finally awake, how fucked I am today, how there won’t be enough time, I’ll fuck everything up, my friends are plotting against me, trust no one, I must try as hard as I can to salvage everything in my life while knowing it’s already a lost cause. I’m exhausted all the time. It’s a kind of toxic ME – corrosive, pervasive, penetrative, negative, all the bad -ives.

At present, in this vicinity, the best part of the land is not private property; the landscape is not owned, and the walker enjoys comparative freedom. But possibly the day will come when it will be partitioned off into so-called pleasure-grounds, in which a few will take a narrow and exclusive pleasure only—when fences shall be multiplied, and man-traps and other engines invented to confine men to the PUBLIC road, and walking over the surface of God's earth shall be construed to mean trespassing on some gentleman's grounds. To enjoy a thing exclusively is commonly to exclude yourself from the true enjoyment of it. Let us improve our opportunities, then, before the evil days come.

East was the direction of hope, after all—the direction that every Navajo hogan faced to greet the morning sun. But east was also the direction from which the bilagaana had come. There was a paradox to this, and also an admonition: Ever since they could remember, the Diné had been told never to leave the confines of their four sacred mountains. If they did, the ceremonials would cease to work. Ancient chants would become meaningless, and even the best medicine men would lose their touch. And so, as the refugees filed out of Navajo country, past Acoma and Laguna pueblos, and down into the Rio Grande rift, they began to fear the consequences of drawing so close to the land of the sunrise.

This Steppenwolf of ours has always been aware of at least the Faustian two-fold nature within him. He has discovered that the one-fold of the body is not inhabited by a one-fold of the soul, and that at best he is only at the beginning of a long pilgrimage towards this ideal harmony. He would like either to overcome the wolf and become wholly man or to renounce mankind and at last to live wholly a wolf's life. It may be presumed that he has never carefully watched a real wolf. Had he done so he would have seen, perhaps, that even animals are not undivided in spirit. With them, too, the well-knit beauty of the body hides a being of manifold states and strivings. The wolf, too, has his abysses. The wolf, too, suffers. No, back to nature is a false track that leads nowhere but to suffering and despair. Harry can never turn back again and become wholly wolf, and could he do so he would find that even the wolf is not of primeval simplicity, but already a creature of manifold complexity. Even the wolf has two, and more than two, souls in his wolf's breast, and he who desires to be a wolf falls into the same forgetfulness as the man who sings: "If I could be a child once more!" He who sentimentally sings of blessed childhood is thinking of the return to nature and innocence and the origin of things, and has quite forgotten that these blessed children are beset with conflict and complexities and capable of all suffering. There is, in fact, no way back either to the wolf or to the child. From the very start there is no innocence and no singleness. Every created thing, even the simplest, is already guilty, already multiple. It has been thrown into the muddy stream of being and may never more swim back again to its source. The way to innocence, to the uncreated and to God leads on, not back, not back to the wolf or to the child, but ever further into sin, ever deeper into human life. Nor will suicide really solve your problem, unhappy Steppenwolf. You will, instead, embark on the longer and wearier and harder road of life. You will have to multiply many times your two-fold being and complicate your complexities still further. Instead of narrowing your world and simplifying your soul, you will have to absorb more and more of the world and at last take all of it up in your painfully expanded soul, if you are ever to find peace. This is the road that Buddha and every great man has gone, whether consciously or not, insofar as fortune favored his quest. All births mean separation from the All, the confinement within limitation, the separation from God, the pangs of being born ever anew. The return into the All, the dissolution of painful individuation, the reunion with God means the expansion of the soul until it is able once more to embrace the All.

CONDENSATION COVERS THE walls, dimpling into tiny individual drops that follow an almost fractal pattern, like someone has been writing out the secrets of the universe in the most transitory medium they can find. The smell of damp steel assaults my nose as I walk the hall, uncomfortable boots clumping heavily with every step I force myself to take. The space is tight, confined, unyielding; it is like living inside a coral reef, trapped by the limits of our own necessary shells. We are constantly envious of those who escape its limitations, and we fear for them at the same time, wishing them safe return to the reef, where they can be kept away from all the darkness and predations of the open sea.

When the price of cattle, for example, rises so high that it is as profitable to cultivate land in order to raise food for them as in order to raise food for man, it cannot well go higher. If it did, more corn land would soon be turned into pasture. The extension of tillage, by diminishing the quantity of wild pasture, diminishes the quantity of butcher's meat which the country naturally produces without labour or cultivation, and by increasing the number of those who have either corn, or, what comes to the same thing, the price of corn, to give in exchange for it, increases the demand. The price of butcher's meat, therefore, and consequently of cattle, must gradually rise till it gets so high that it becomes as profitable to employ the most fertile and best cultivated lands in raising food for them as in raising corn. But it must always be late in the progress of improvement before tillage can be so far extended as to raise the price of cattle to this height; and till it has got to this height, if the country is advancing at all, their price must be continually rising. There are, perhaps, some parts of Europe in which the price of cattle has not yet got to this height. It had not got to this height in any part of Scotland before the union. Had the Scotch cattle been always confined to the market of Scotland, in a country in which the quantity of land which can be applied to no other purpose but the feeding of cattle is so great in proportion to what can be applied to other purposes, it is scarce possible, perhaps, that their price could ever have risen so high as to render it profitable to cultivate land for the sake of feeding them. In England, the price of cattle, it has already been observed, seems, in the neighbourhood of London, to have got to this height about the beginning of the last century; but it was much later probably before it got to it through the greater part of the remoter counties; in some of which, perhaps, it may scarce yet have got to it. Of all the different substances, however, which compose this second sort of rude produce, cattle is, perhaps, that of which the price, in the progress of improvement, first rises to this height.

In September 1841 the journey from Torquay was actually achieved, and Miss Barrett returned to her father’s house in London, from which she was never to be absent for more than a few hours at a time until the day, five years later, when she finally left it to join her husband, Robert Browning. Her life was that of an invalid, confined to her room for the greater part of each year, and unable to see any but a few intimate friends. Still, she regained some sort of strength, especially during the warmth of the summer months, and was able to throw herself with real interest into literary work. In a life such as this there are few outward events to record, and its story is best told in Miss Barrett’s own letters, which, for the most part, need little comment.

Do you like Phil Collins? I've been a big Genesis fan ever since the release of their 1980 album, Duke. Before that, I really didn't understand any of their work. Too artsy, too intellectual. It was on Duke where Phil Collins' presence became more apparent. I think Invisible Touch was the group's undisputed masterpiece. It's an epic meditation on intangibility. At the same time, it deepens and enriches the meaning of the preceding three albums. Christy, take off your robe. Listen to the brilliant ensemble playing of Banks, Collins and Rutherford. You can practically hear every nuance of every instrument. Sabrina, remove your dress. In terms of lyrical craftsmanship, the sheer songwriting, this album hits a new peak of professionalism. Sabrina, why don't you, uh, dance a little. Take the lyrics to Land of Confusion. In this song, Phil Collins addresses the problems of abusive political authority. In Too Deep is the most moving pop song of the 1980s, about monogamy and commitment. The song is extremely uplifting. Their lyrics are as positive and affirmative as anything I've heard in rock. Christy, get down on your knees so Sabrina can see your asshole. Phil Collins' solo career seems to be more commercial and therefore more satisfying, in a narrower way. Especially songs like In the Air Tonight and Against All Odds. Sabrina, don't just stare at it, eat it. But I also think Phil Collins works best within the confines of the group, than as a solo artist, and I stress the word artist. This is Sussudio, a great, great song, a personal favorite.

My castle is very different from what I planned, but I would not alter it, though, like Jo, I don't relinquish all my artistic hopes, or confine myself to helping others fulfill their dreams of beauty. I've begun to model a figure of baby, and Laurie says it is the best thing I've ever done. I think so, myself, and mean to do it in marble, so that, whatever happens, I may at least keep the image of my little angel." As Amy spoke, a great tear dropped on the golden hair of the sleeping child in her arms, for her one well-beloved daughter was a frail little creature and the dread of losing her was the shadow over Amy's sunshine. This cross was doing much for both father and mother, for one love and sorrow bound them closely together. Amy's nature was growing sweeter, deeper, and more

It’s possible for us to have several spiritual roots. To me, Buddhism, Christianity, Judaism and all religions belong to the spiritual heritage of humankind. We can profit from all of these traditions. We should not confine ourselves to just one tradition. If you love mangoes, you are free to continue to eat mangoes, but no one forbids you to eat pineapples and oranges. You don’t betray your mango when you eat a pineapple. It would be narrow-minded to enjoy only mango, when there are so many different fruits in the world. Spiritual traditions are like spiritual fruits, and you have the right to enjoy them. It’s possible to enjoy two traditions, to take the best of two traditions and live with them. That’s what I envision for the future, that we remove the barriers between different spiritual traditions.

It is a good thing for a man to live in a family for the same reason that it is a good thing for a man to be besieged in a city. It is a good thing for a man to live in a family in the same sense that it is a beautiful and delightful thing for a man to be snowed up in a street. They all force him to realise that life is not a thing from outside, but a thing from inside. Above all, they all insist upon the fact that life, if it be a truly stimulating and fascinating life, is a thing which, of its nature, exists in spite of ourselves. The modern writers who have suggested, in a more or less open manner, that the family is a bad institution, have generally confined themselves to suggesting, with much sharpness, bitterness, or, pathos, that perhaps the family is not always very congenial. Of course the family is a good institution because it is uncongenial. It is wholesome precisely because it contains so many divergencies and varieties. It is, as the sentimentalists say, like a little kingdom, and, like most other little kingdoms, is generally in a state of something resembling anarchy. It is exactly because our brother George is not interested in our religious difficulties, but is interested in the Trocadero Restaurant, that the family has some of the bracing qualities of the commonwealth. It is precisely because our uncle Henry does not approve of the theatrical ambitions of our sister Sarah that the family is like humanity. The men and women who, for good reasons and bad, revolt against the family, are, for good reasons and bad, simply revolting against mankind. Aunt Elizabeth is unreasonable, like mankind. Papa is excitable, like mankind. Our youngest brother is mischievous, like mankind. Grandpapa is stupid, like the world; he is old, like the world.

I have paid no poll-tax for six years. I was put into a jail once on this account, for one night; and, as I stood considering the walls of solid stone, two or three feet thick, the door of wood and iron, a foot thick, and the iron grating which strained the light, I could not help being struck with the foolishness of that institution which treated me as if I were mere flesh and blood and bones, to be locked up. I wondered that it should have concluded at length that this was the best use it could put me to, and had never thought to avail itself of my services in some way. I saw that, if there was a wall of stone between me and my townsmen, there was a still more difficult one to climb or break through before they could get to be as free as I was. I did not for a moment feel confined, and the walls seemed a great waste of stone and mortar. I felt as if I alone of all my townsmen had paid my tax.

If the interest of a scientific expositor ought to be measured by the importance of the subject, I shall be applauded for my choice. In fact, there are few questions which touch more closely the very existence of man than that of animated motors—those docile helps whose power or speed he uses at his pleasure, which enjoy to some extent his intimacy, and accompany him in his labors and his pleasures. The species of animal whose coöperation we borrow are numerous, and vary according to latitude and climate. But whether we employ the horse, the ass, the camel, or the reindeer, the same problem is always presented: to get from the animal as much work as possible, sparing him, as far as we can, fatigue and suffering. This identity of standpoint will much simplify my task, as it will enable me to confine the study of animated motors to a single species: I have chosen the horse as the most interesting type. Even with this restriction the subject is still very vast, as all know who are occupied with the different questions connected therewith. In studying the force of traction of the horse, and the best methods of utilizing it, we encounter all the problems connected with teams and the construction of vehicles. But, on a subject which has engaged the attention of humanity for thousands of years, it seems difficult to find anything new to say. If in the employment of the horse we consider its speed and the means of increasing it, the subject does not appear less exhausted. Since the chariot-races, of which Greek and Roman antiquity were passionately fond, to our modern horse-races, men have never ceased to pursue with a lively interest the problem of rapid locomotion. What tests and comparisons have not been made to discover what race has most speed, what other most bottom, what crossings, what training give reason to expect still more speed?

Says our Vyasa, “In the Kali Yuga there is one Karma left. Sacrifices and tremendous Tapasyâs are of no avail now. Of Karma one remains, and that is the Karma of giving.” And of these gifts, the gift of spirituality and spiritual knowledge is the highest; the next gift is the gift of secular knowledge; the next is the gift of life; and the fourth is the gift of food. Look at this wonderfully charitable race; look at the amount of gifts that are made in this poor, poor country; look at the hospitality where a man can travel from the north to the south, having the best in the land, being treated always by everyone as if he were a friend, and where no beggar starves so long as there is a piece of bread anywhere! In this land of charity, let us take up the energy of the first charity, the diffusion of spiritual knowledge. And that diffusion should not be confined within the bounds of India; it must go out all over the world.

My friend," said Kavanagh, after a short pause, during which he had taken note of Mr. Churchill's sadness, "that is not always excellent which lies far away from us. What is remote and difficult of access we are apt to overrate; what is really best for us lies always within our reach, though often overlooked. To speak frankly, I am afraid this is the case with your Romance. You are evidently grasping at something which lies beyond the confines of your own experience, and which, consequently, is only a play of shadows in the realm of fancy. The figures have no vitality; they are only outward shows, wanting inward life. We can give to others only what we have." "And if we have nothing worth giving?" interrupted Mr. Churchill. "No man is so poor as that. As well might the mountain streamlets say they have nothing worth giving to the sea, because they are not rivers. Give what you have. To some one, it may be better than you dare to think.

We often think the purpose of criticism is to nail things down. During my years as an art critic, I used to joke that museums love artists the way that taxidermists love deer, and something of that desire to secure, to stabilize, to render certain and definite the open-ended, nebulous, and adventurous work of artists is present in many who work in that confinement sometimes called the art world. A similar kind of aggression against the slipperiness of the work and the ambiguities of the artist's intent and meaning often exists in literary criticism and academic scholarship, a desire to make certain what is uncertain, to know what is unknowable, to turn the flight across the sky into the roast upon the plate, to classify and contain. What escapes categorization can escape detection altogether. There is a kind of counter-criticism that seeks to expand the work of art, by connecting it, opening up its meanings, inviting in the possibilities. A great work of criticism can liberate a work of art, to be seen fully, to remain alive, to engage in a conversation that will not ever end but will instead keep feeing the imagination. Not against interpretation, but against confinement, against the killing of the spirit. Such criticism is itself great art. This is a kind of criticism that does not pit the critic against the text, does not seek authority. It seeks instead to travel with the work and its ideas, to invite it to blossom and invite others into a conversation that might have previously seemed impenetrable, to draw out relationships that might have been unseen and open doors that might have been locked. This is a kind of criticism that respects the essential mystery of art, which is in part its beauty and its pleasure, both of which are irreducible and subjective. The worst criticism seeks to have the last word and leave the rest of us in silence; the best opens up an exchange that need never end.

It’s simple,” Jane insisted. “I know just how to do it. Instead of just locking up the women who are suspected of being ill, we should lock up all the women. That way, the ones who are well can never get sick.” At the foot of the table, Whitting scratched his head. “But…how would men use their services?” “What do men have to do with it?” Jane asked. “Um.” Lord James looked down. “I take your point, Bradenton. This is…perhaps not the best conversation to be having at the moment.” “After all,” Jane continued, “if men were capable of infecting women, our government in its infinite wisdom would never choose to lock up only the women. That would be pointless, since without any constraint on men, the spread of contagion would never stop. It would also be unjust to confine women for the sin of being infected by men.” She smiled triumphantly. “And since our very good Marquess of Bradenton supports the Act, that could never be the case. He would never sign on to such manifest injustice.

(Phormio:) If I can help I shall not give battle in the gulf, or even sail into it. For I know that where a few vessels which are skilfully handled and are better sailers engage with a larger number which are badly managed the confined space is a disadvantage. Unless the captain of a ship see his enemy a good way off he cannot come on or strike properly, nor can he retreat when he is pressed hard. The manœuvres suited to fast-sailing vessels, such as breaking of the line or returning to the charge, cannot be practised in a narrow space. The seafight must of necessity be reduced to a land-fight in which numbers tell. For all this I shall do my best to provide. Do you meanwhile keep order and remain close to your ships. Be prompt in taking your instructions, for the enemy is near at hand and watching us. In the moment of action remember the value of silence and order, which are always important in war, especially at sea. Repel the enemy in a spirit worthy of your former exploits. (Book 2 Chapter 89.8-9)

Other animals may also imagine various things. A cat waiting to ambush a mouse might not see the mouse, but may well imagine the shape and even taste of the mouse. Yet to the best of our knowledge, cats are able to imagine only things that actually exist in the world, like mice. They cannot imagine things that they have never seen or smelled or tasted – such as the US dollar, the Google corporation or the European Union. Only Sapiens can imagine such chimeras. Consequently, whereas cats and other animals are confined to the objective realm and use their communication systems merely to describe reality, Sapiens use language to create completely new realities. During the last 70,000 years the intersubjective realities that Sapiens invented became ever more powerful, so that today they dominate the world. Will the chimpanzees, the elephants, the Amazon rainforests and the Arctic glaciers survive the twenty-first century? This depends on the wishes and decisions of intersubjective entities such as the European Union and the World Bank; entities that exist only in our shared imagination. No

The unknown is terribly tempting, and danger even more so. But in its contempt for the instinct of the individual, modern society has done its best to eliminate both of these phenomena : certainly, under present conditions, the unknown no longer exists except for those whose emotions are easily intoxicated, and as for danger, everything visibly assumes an inoffensive hue each day. And yet in love—love of all kinds, whether it is this physical fury, or this spectre, or this diamond-like genie who murmurs to me a name equivalent to coolness—in all love there resides an outlaw principle, an irrepressible sense of delinquency, contempt for prohibitions and a taste for havoc. Confine this hundred-headed passion within the boundaries of your estates, if you will, or requisition whole palaces for it : nothing can stop it surging forth elsewhere, always elsewhere, there where its appearance is least expected, where its splendour is an outburst. Best of all, love thrusts up shoots where no one plants it : how vulgarity convulses it ! it is liable to give sudden wanton twitches. There are maniacs possessed by the street's haunting memory, and only there can they experience the full flow of their nature.

COULD WE HAVE LIVED OUR lives ignoring politics? The Occupation determined the crops that the fallah planted, it stood in the face of every industrial project, it prevented us from establishing our own financial institutions, it hampered our wishes for education, it censored what could be published, it deprived us of a voice in the Ottoman parliament, it dictated what jobs our men could hold and it held back the emancipation of our women. It put each one of us in the position of a minor and forbade us to grow up. And with every year that passed we saw our place in the train of modern nations receding, the distance we would have to make up growing ever longer and more difficult. It sowed distrust among our people and pushed the best among them either to fanatical actions or to despair. And in Palestine we saw a clear warning of what the colonialist project could finally do: it could take the land itself from under its inhabitants. Could we have ignored all this? And what space would have been left for our lives to occupy? And what man with any dignity would have consented to confine himself to that space and not tried to push at its boundaries? And what woman would not have seen it as her duty to help him?

On the sixth of September, 1901, President McKinley was shot by Leon Czolgosz at Buffalo. Immediately an unprecedented campaign of persecution was set in motion against Emma Goldman as the best known Anarchist in the country. Although there was absolutely no foundation for the accusation, she, together with other prominent Anarchists, was arrested in Chicago, kept in confinement for several weeks, and subjected to severest cross-examination. Never before in the history of the country had such a terrible man-hunt taken place against a person in public life. But the efforts of police and press to connect Emma Goldman with Czolgosz proved futile. Yet the episode left her wounded to the heart. The physical suffering, the humiliation and brutality at the hands of the police she could bear. The depression of soul was far worse. She was overwhelmed by realization of the stupidity, lack of understanding, and vileness which characterized the events of those terrible days. The attitude of misunderstanding on the part of the majority of her own comrades toward Czolgosz almost drove her to desperation. Stirred to the very inmost of her soul, she published an article on Czolgosz in which she tried to explain the deed in its social and individual aspects.

With a few of his colleagues, he built two sets of homes for laboratory rats. In the first home, they lived as they had in the original experiments, in solitary confinement, isolated except for their fix. But then he built a second home: a paradise for rats. Within its plywood walls,11 it contained everything a rat could want—there were wheels and colored balls and the best food, and other rats to hang out with and have sex with. He called it Rat Park.12 In these experiments, both sets of rats had access to a pair of drinking bottles. The first bottle contained only water. The other bottle contained morphine—an opiate that rats process in a similar way to humans and that behaves just like heroin when it enters their brains. At the end of each day, Bruce or a member of his team would weigh the bottles to see how much the rats had chosen to take opiates, and how much they had chosen to stay sober. What they discovered was startling. It turned out that the rats in isolated cages used up to 25 milligrams of morphine a day, as in the earlier experiments. But the rats in the happy cages used hardly any morphine at all—less than 5 milligrams. “These guys [in Rat Park] have a complete total twenty-four-hour supply” of morphine, Bruce said, “and they don’t use it.” They don’t kill themselves. They choose to spend their lives doing other things. So

Modern culture rejects this belief in a great cosmic plan. We are not actors in any larger-than-life drama. Life has no script, no playwright, no director, no producer – and no meaning. To the best of our scientific understanding, the universe is a blind and purposeless process, full of sound and fury but signifying nothing. During our infinitesimally brief stay on our tiny speck of a planet, we fret and strut this way and that, and then are heard of no more. Since there is no script, and since humans fulfil no role in any great drama, terrible things might befall us and no power will come to save us or give meaning to our suffering. There won’t be a happy ending, or a bad ending, or any ending at all. Things just happen, one after the other. The modern world does not believe in purpose, only in cause. If modernity has a motto, it is ‘shit happens’. On the other hand, if shit just happens, without any binding script or purpose, then humans too are not confined to any predetermined role. We can do anything we want – provided we can find a way. We are constrained by nothing except our own ignorance. Plagues and droughts have no cosmic meaning – but we can eradicate them. Wars are not a necessary evil on the way to a better future – but we can make peace. No paradise awaits us after death – but we can create paradise here on earth and live in it for ever, if we just manage to overcome some technical difficulties.

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

Just as, in the eyes of the liberal, the state is not the highest ideal, so it is also not the best apparatus of compulsion. The metaphysical theory of the state declares— approaching, in this respect, the vanity and presumption of the absolute monarchs— that each individual state is sovereign, i.e., that it represents the last and highest court of appeals. But, for the liberal, the world does not end at the borders of the state. In his eyes, whatever significance national boundaries have is only incidental and subordinate. His political thinking encompasses the whole of mankind. The starting-point of his entire political philosophy is the conviction that the division of labor is international and not merely national. He realizes from the very first that it is not sufficient to establish peace within each country, that it is much more important that all nations live at peace with one another. The liberal therefore demands that the political organization of society be extended until it reaches its culmination in a world state that unites all nations on an equal basis. For this reason he sees the law of each nation as subordinate to international law, and that is why he demands supranational tribunals and administrative authorities to assure peace among nations in the same way that the judicial and executive organs of each country are charged with the maintenance of peace within its own territory. For a long time the demand for the establishment of such a supranational world organization was confined to a few thinkers who were considered utopians and went unheeded. To be sure, after the end of the Napoleonic Wars, the world repeatedly witnessed the spectacle of the statesmen of the leading powers gathered around the conference table to arrive at a common accord, and after the middle of the nineteenth century, an increasing number of supranational institutions were established, the most widely noted of which are the Red Cross and the International Postal Union. Yet all of this was still a very far cry from the creation of a genuine supranational organization.

The people are pieces of software called avatars. They are the audiovisual bodies that people use to communicate with each other in the Metaverse. Hiro's avatar is now on the Street, too, and if the couples coming off the monorail look over in his direction, they can see him, just as he's seeing them. They could strike up a conversation: Hiro in the U-Stor-It in L.A. and the four teenagers probably on a couch in a suburb of Chicago, each with their own laptop. But they probably won't talk to each other, any more than they would in Reality. These are nice kids, and they don't want to talk to a solitary crossbreed with a slick custom avatar who's packing a couple of swords. Your avatar can look any way you want it to, up to the limitations of your equipment. If you're ugly, you can make your avatar beautiful. If you've just gotten out of bed, your avatar can still be wearing beautiful clothes and professionally applied makeup. You can look like a gorilla or a dragon or a giant talking penis in the Metaverse. Spend five minutes walking down the Street and you will see all of these. Hiro's avatar just looks like Hiro, with the difference that no matter what Hiro is wearing in Reality, his avatar always wears a black leather kimono. Most hacker types don't go in for garish avatars, because they know that it takes a lot more sophistication to render a realistic human face than a talking penis. Kind of the way people who really know clothing can appreciate the fine details that separate a cheap gray wool suit from an expensive hand-tailored gray wool suit. You can't just materialize anywhere in the Metaverse, like Captain Kirk beaming down from on high. This would be confusing and irritating to the people around you. It would break the metaphor. Materializing out of nowhere (or vanishing back into Reality) is considered to be a private function best done in the confines of your own House. Most avatars nowadays are anatomically correct, and naked as a babe when they are first created, so in any case, you have to make yourself decent before you emerge onto the Street. Unless you're something intrinsically indecent and you don't care.

I have some questions for you.” Serious, indeed. He brushed her hair back from her forehead with his thumb. “I will answer to the best of my ability.” “You know about changing nappies.” “I do.” “You know about feeding babies.” “Generally, yes.” “You know about bathing them.” “It isn’t complicated.” She fell silent, and Vim’s curiosity grew when Sophie rolled to her back to regard him almost solemnly. “I asked Papa to procure us a special license.” He’d wondered why the banns hadn’t been cried but hadn’t questioned Sophie’s decision. “I assumed that was to allow your brothers to attend the ceremony.” “Them? Yes, I suppose.” She was in a quiet, Sophie-style taking over something, so he slid his arm around her shoulders and kissed her temple. “Tell me, my love. If I can explain my youthful blunders to you over a glass of eggnog, then you can confide to me whatever is bothering you.” She ducked her face against his shoulder. “Do you know the signs a woman is carrying?” He tried to view it as a mere question, a factual inquiry. “Her menses likely cease, for one thing.” Sophie took Vim’s hand and settled it over the wonderful fullness of her breast then shifted, arching into his touch. “What else?” He thought back to his stepmother’s confinements, to what he’d learned on his travels. “From the outset, she might be tired at odd times,” he said slowly. “Her breasts might be tender, and she might have a need to visit the necessary more often than usual.” She tucked her face against his chest and hooked her leg over his hips. “You are a very observant man, Mr. Charpentier.” With a jolt of something like alarm—but not simply alarm—Vim thought back to Sophie’s dozing in church, her marvelously sensitive breasts, her abrupt departure from the room when they’d first gathered for dinner. “And,” he said slowly, “some women are a bit queasy in the early weeks.” She moved his hand, bringing it to her mouth to kiss his knuckles, then settling it low on her abdomen, over her womb. “A New Year’s wedding will serve quite nicely if we schedule it for the middle of the day. I’m told the queasiness passes in a few weeks, beloved.” To Vim’s ears, there was a peculiar, awed quality to that single, soft endearment. The feeling that came over him then was indescribable. Profound peace, profound awe, and profound gratitude coalesced into something so transcendent as to make “love”—even mad, passionate love—an inadequate description. “If you are happy about this, Sophie, one tenth as happy about it as I am, then this will have been the best Christmas season anybody ever had, anywhere, at any time. I vow this to you as the father of your children, your affianced husband, and the man who loves you with his whole heart.” She

he importance and influence of Charles Darwin’s theory of evolution by natural selection can scarcely be exaggerated. A century after Darwin’s death, the great evolutionary biologist and historian of science, Ernst Mayr, wrote, ‘The worldview formed by any thinking person in the Western world after 1859, when On the Origin of Species was published, was by necessity quite different from a worldview formed prior to 1859… The intellectual revolution generated by Darwin went far beyond the confines of biology, causing the overthrow of some of the most basic beliefs of his age.’1 Adrian Desmond and James Moore, Darwin’s biographers, contend, ‘Darwin is arguably the best known scientist in history. More than any modern thinker—even Freud or Marx—this affable old-world naturalist from the minor Shropshire gentry has transformed the way we see ourselves on the planet.’2 In the words of the philosopher Daniel C. Dennett, ‘Almost no one is indifferent to Darwin, and no one should be. The Darwinian theory is a scientific theory, and a great one, but that is not all it is… Darwin’s dangerous idea cuts much deeper into the fabric of our most fundamental beliefs than many of its sophisticated apologists have yet admitted, even to themselves.’3 Dennett goes on to add, ‘If I were to give an award for the single best idea anyone has ever had, I’d give it to Darwin, ahead of Newton and Einstein and everyone else. In a single stroke, the idea of evolution by natural selection unifies the realm of life, meaning, and purpose with the realm of space and time, cause and effect, mechanism and physical law.’4 The editors of the Cambridge Companion to Darwin begin their introduction by stating, ‘Some scientific thinkers, while not themselves philosophers, make philosophers necessary. Charles Darwin is an obvious case. His conclusions about the history and diversity of life—including the evolutionary origin of humans—have seemed to bear on fundamental questions about being, knowledge, virtue and justice.’5 Among the fundamental questions raised by Darwin’s work, which are still being debated by philosophers (and others) are these: ‘Are we different in kind from other animals? Do our apparently unique capacities for language, reason and morality point to a divine spark within us, or to ancestral animal legacies still in evidence in our simian relatives? What forms of social life are we naturally disposed towards—competitive and selfish forms, or cooperative and altruistic ones?’6 As the editors of the volume point out, virtually the entire corpus of the foundational works of Western philosophy, from Plato and Aristotle to Descartes to Kant to Hegel, has had to be re-examined in the light of Darwin’s work. Darwin continues to be read, discussed, interpreted, used, abused—and misused—to this day. As the philosopher and historian of science, Jean Gayon, puts it, ‘[T]his persistent positioning of new developments in relation to a single, pioneering figure is quite exceptional in the history of modern natural science.

Men are not content with a simple life: they are acquisitive, ambitious, competitive, and jealous; they soon tire of what they have, and pine for what they have not; and they seldom desire anything unless it belongs to others. The result is the encroachment of one group upon the territory of another, the rivalry of groups for the resources of the soil, and then war. Trade and finance develop, and bring new class-divisions. "Any ordinary city is in fact two cities, one the city of the poor, the other of the rich, each at war with the other; and in either division there are smaller ones - you would make a great mistake if you treated them as single states". A mercantile bourgeoisie arises, whose members seek social position through wealth and conspicuous consumption: "they will spend large sums of money on their wives". These changes in the distribution of wealth produce political changes: as the wealth of the merchant over-reaches that of the land-owner, aristocracy gives way to a plutocratic oligarchy - wealthy traders and bankers rule the state. Then statesmanship, which is the coordination of social forces and the adjustment of policy to growth, is replaced by politics, which is the strategy of parts and the lust of the spoils of office. Every form of government tends to perish by excess of its basic principle. Aristocracy ruins itself by limiting too narrowly the circle within which power is confined; oligarchy ruins itself by the incautious scramble for immediate wealth. In rather case the end is revolution. When revolution comes it may seem to arise from little causes and petty whims, but though it may spring from slight occasions it is the precipitate result of grave and accumulated wrongs; when a body is weakened by neglected ills, the merest exposure may bring serious disease. Then democracy comes: the poor overcome their opponents, slaughtering some and banishing the rest; and give to the people an equal share of freedom and power. But even democracy ruins itself by excess – of democracy. Its basic principle is the equal right of all to hold office and determine public policy. This is at first glance a delightful arrangement; it becomes disastrous because the people are not properly equipped by education to select the best rulers and the wisest courses. As to the people they have no understanding, and only repeat what their rulers are pleased to tell them; to get a doctrine accepted or rejected it is only necessary to have it praised or ridiculed in a popular play (a hit, no doubt, at Aristophanes, whose comedies attacked almost every new idea). Mob-rule is a rough sea for the ship of state to ride; every wind of oratory stirs up the waters and deflects the course. The upshot of such a democracy is tyranny or autocracy; the crowd so loves flattery, it is so “hungry for honey” that at last the wiliest and most unscrupulous flatterer, calling himself the “protected of the people” rises to supreme power. (Consider the history of Rome). The more Plato thinks of it, the more astounded he is at the folly of leaving to mob caprice and gullibility the selection of political officials – not to speak of leaving it to those shady and wealth-serving strategists who pull the oligarchic wires behind the democratic stage. Plato complains that whereas in simpler matters – like shoe-making – we think only a specially-trained person will server our purpose, in politics we presume that every one who knows how to get votes knows how to administer a city or a state.

Like his Holy Father, St. Dominic, Blessed Martin thrice each night subjected himself to bloody disciplines. He did his best to keep these cruel lacerations of his innocent body from being known; but, of course, it was impossible. Thus, for example, when he was sent by the Fathers to the farm at Limatambo, he endeavored to practice these penances secretly in the confines of an olive grove. However, the Negroes who labored on the farm discovered the bloodsplattered trees and soil; wondering about it all, they soon had their curiosity satisfied when they detected Brother Martin in the midst of his severe penances. Instead of being shocked, they were deeply edified, and whenever they saw the servant of God directing his steps thither, they would say: 'There goes Brother Martin to sprinkle the olive trees with his blood.

Confine yourself to observing and you always miss the point of your own life. The object can be stated this way: Live the best life you can. Life is a game whose rules you learn if you leap into it and play it to the hilt. Otherwise, you are caught off balance, continually surprised by the shifting play. Non-players often whine and complain that luck always passes them by. They refuse to see that they can create some of their own luck.   -Darwi Odrade

Walsh was too full of his own—how shall I put it?—posthumous importance; too convinced that he should be seen almost as much a victim as his daughter, to confine himself to the truth. He would embellish things to put himself in the best possible light.

Eventually, in an attempt to avoid his nightmares, he began to read, late at night, which was when his motionless body felt most restless, his mind agile and clear. Yet he refused to read the Russians his grandfather had brought to his bedside, or any novels, for that matter. Those books, set in countries he had never seen, reminded him only of his confinement. Instead he read his engineering books, trying his best to keep up with his courses, solving equations by flashlight. In those silent hours, he thought often of Ghosh. “Pack a pillow and a blanket,” he heard Ghosh say. He remembered the address Ghosh had written on a page of his diary, somewhere behind the tram depot in Tollygunge. Now it was the home of a widow, a fatherless son. Each day, to bolster his spirits, his family reminded him of the future, the day he would stand unassisted, walk across the room. It was for this, each day, that his father and mother prayed. For this that his mother gave up meat on Wednesdays. But as the months passed, Ashoke began to envision another sort of future. He imagined not only walking, but walking away, as far as he could from the place in which he was born and in which he had nearly died. The following year, with the aid of a cane, he returned to college and graduated, and without telling his parents he applied to continue his engineering studies abroad.

However, for Keynes it had become self-evident that the best defense against political extremism and economic collapse was an increased role for the state, including but not confined to countercyclical economic intervention.

Above all, you must not expect them to take more than a passing interest in your brain. Your best course is to avoid all reference to that topic. 'The brain' is seldom, if ever, mentioned in the best circles of the spiritual world—to which circles, I assume, your leading Ideas belong. You must never forget that in the realm of Ideas class distinctions are rigidly observed; there is an aristocracy and a proletariat, with all the intermediate grades; and many topics which may be safely mentioned among the commons are an offence when introduced to the nobility. 'The brain' is one of these. Its use, among the ghosts, is confined exclusively to the working class; and you will commit a breach of good manners by flaunting its functions in the presence of august society. Were you, for example, in the course of some conversation with a noble Principle, to offer him the use of your own brain, or to suggest that he was in need of such an implement, or in the habit of using it, you would commit an indiscretion of the first magnitude; and it is certain the offended spirit would strike you off his visiting list and decline to haunt you any more.

Celestina said to “name” the universe that supports our best selves. If I understand her, that means you should define your world and resist others who would confine you in theirs.

Pain wrung his heart. So, then, it was to be the same in death as it had always been in life. He concealed the bitter ache, pretending to laugh at something Chilcot was going on about. It was inevitable that during all those years they were growing up, people had compared him and Charles with each other. After all, they'd both been so close in age, so similar in looks and build. But in the eyes of those adults around them — adults who behaved as though neither child had ears nor feelings — Charles had been the golden boy — the Beloved One. Gareth's carefree, devil-may-care nature had never stood a chance against Charles's serious-minded ambition, his dogged pursuit of perfection at whatever he did. It was Charles who had the keener wit, the better brain, the more serious mind. It was Charles who'd make a magnificent MP or glittering ambassador in some faraway post, Charles who was a credit to his family, Charles, Charles, Charles — while he, Gareth ... well, God and the devil only knew what would become of poor Gareth. Charles had never been one to gloat or rub it in. Indeed, he'd resented the inevitable comparisons far more than Gareth, who laughingly pretended to accept them and then did his best to live down to what people expected of him. And why not? He had nothing to prove, no expectations to aspire to. Besides, he hadn't envied Charles. Not really. While Charles had been groomed to succeed to the dukedom should Lucien die without issue, he, Gareth, had been having the time of his life — running wild over Berkshire, over Eton, and most recently, over Oxford. Never in his twenty-three years, had he allowed himself to feel any envy or resentment toward his perfect, incomparable older brother. Until now — when he found himself wanting the one thing Charles had owned that he himself did not have:  the love of Juliet Paige. He looked at her now, standing off by herself with her head bent over Charlotte as she tried to soothe her. The child was screaming loudly enough to make the dead throw off their tombstones and rise up in protest, but her mother remained calm, holding the little girl against her bosom and patting her back. Gareth watched them, feeling excluded. Charles's bride. Charles's daughter. God help me. He knew he was staring at them with the desperation of one confined to hell and looking wistfully toward heaven. He thought of his wife's face when he'd taken Charles's ring off and put it on her other finger, the guilty gratitude in her eyes at this noble act of generosity that had cost him so little but had obviously meant so much to her. What could he do to deserve such a look of unabashed worship again? Why, she was looking at me as she must have looked at Charles. She still loved his brother. Everyone had loved his brother. He could only wonder what it might take to make her love him. But it's not me she wants. It's him. 'Sdeath. I could never compete with Charles when he was alive. How can I compete with him now? Lucien's cold judgment of the previous morning rang in his head:  You are lazy, feckless, dissolute, useless. He took a deep breath, and stared up through the great stained glass windows. You are an embarrassment to this family — and especially to me. He was second-best. Second choice. Perry

Confine yourself to observing and you always miss the point of your own life. The object can be stated this way: Live the best life you can. Life is a game whose rules you learn if you leap into it and play it to the hilt. Otherwise, you are caught off balance, continually surprised by the shifting play. Non-players often whine and complain that luck always passes them by. They refuse to see that they can create some of their own luck.

Solitary confinement is one of the punishments most dreaded even by prisoners hardened to physical brutality, and is now a notorious procedure for inducing political compliance. (Conversely, the best of the known weapons against compliance is social organization.)

There is a kind of counter-criticism that seeks to expand the work of art, by connecting it, opening up its meanings, inviting in the possibilities. A great work of criticism can liberate a work of art, to be seen fully, to remain alive, to engage in a conversation that will not ever end but will instead keep feeding the imagination. Not against interpretation, but against confinement, against the killing of the spirit. Such criticism is itself great art. This is a kind of criticism that does not pit the critic against the text, does not seek authority. It seeks instead to travel with the work and its ideas, to invite it to blossom and invite others into a conversation that might have previously seemed impenetrable, to draw out relationships that might have been unseen and open doors that might have been locked. This is a kind of criticism that respects the essential mystery of a work of art, which is in part its beauty and its pleasure, both of which are irreducible and subjective. The worst criticism seeks to have the last word and leave the rest of us in silence; the best opens up an exchange that need never end.

The inner qualities of the woman‘s heart, result in an important byproduct, which may be called „charm“. This charm like light, is a force. Intangible, imponderable though it be, the strivings of our intellect may not attain fruition if deprived of its life-giving touch. The nourishment which the tree draws though its root may be classified and measured, - not so the vitality which is the gift of the sunlight, and without which its functioning becomes altogether impossible. This ineffable emanation of woman‘s nature has, from the first, played its part in the creation of man, unobtrusively but inevitably Had man‘s mind not been energised by the inner working of woman‘s vital charm, he would never have attained his successes. Of all the higher achievements of civilization - the devotion of the toiler, the valour of the brave, the creations of the artist – the secret spring is to be found in woman‘s influence. In the clash and battle of primitive civilization, the action of woman‘s shakti is not clearly manifest; but, as civilization becomes spiritual in the course of its development, and the union of man with man is acknowledged to be more important than the differences between them, the charm of woman gets the opportunity to become the predominant factor. Such spiritual civilization can only be upheld if the emotion of woman and the intellect of man are contributed in usual shares for its purposes. Then their respective contributions may combine gloriously in ever-frsh creations, and their difference will no longer make for inequality. Woman, let me repeat, has two aspects, - in one she is the Mother, in the other, the Beloved. I have already spoken of the spiritual endeavour that characterises the first, viz., the striving, not merely for giving birth to her child, but for creating the best possible child – not as an addition to the number of men, but as one of the heroic souls who may win the victory of man‘s eternal fight against evil in his social life and natural surroundings. As the Beloved, it is woman‘s part to infuse life into all aspirations of man; and the spiritual power that enables her to do so I have called charm, and was known in India by the name shakti. There is a poem called Ananda lahari  (The stream of Delight), attributed to Shankaracharya. She who is glorified therein is the Shakti in the heart of the Universe; the Giver of Joy, the Inspirer of Activity. On the one hand, we know and use the world; on the other we are related to it by tie of disinterested joy. We can know the world because it is a manifestation of Truth: we rejoice in it because it is an expression of Joy. „Who would have striven for life“ says the Rishi, „if this ananda had not filled the sky?“ It seems to me that the „Intellectual Beauty“, whose praises Shelley has sung, is identical with this Ananda. And it is this ananda which the poet of Ananda lahari has visualised as the woman; that is to say, in his view, this Universal Shakti is manifest in human society in the nature of Woman. In this manifestation is her charm. Let no one confuse this shakti with mere „sweetness“, for in this charm there is a combination of several qualities – patience, self-abnegation- sensitive intelligence, grace in thought, word and behaviour – the reticent expression of rhythmic life, the tendernes and terribleness of love; at its core, moreover, is that self-radiant Spirit of Delight which ever gives itself up. This shakti, this joy-giving power of woman as the Beloved, has up to now largely been dissipated by the greed of man, who has sought to use it for the purposes of his individual enjoyment, corrupting it, confining it, like his property, within jealously-guarded limits. That has also obstructed for woman herself her inward realization of the full glory of her own shakti. Her personality has been insulted at every turn by being made to display its power of delectation within a circumsribed arena.

In most contemporary novels, women who looked like me would pop up occasionally, as a piece of set decoration on the subway or at a dinner party, as a character whose Asian ethnicity would be noted by the white author as diligently as the whiteness of his or her unmarked protagonist was not. If women were not allowed to be seen as emblematic of the human condition, I wouldn't even get to be seen as emblematic of the female condition. Even worse was the fact that the female condition in literature—one of whiteness and confinement—remains so unsatisfying. I was shut out of a realm that I didn't even really want to enter. The heroine's text tells us that, at best, under a minimum of structural constrictions, women are still mostly pulverized by their own lives.

The idea of racial inferiority was created to justify unequal treatment; belief in racial inferiority is not what triggered unequal treatment. Nor was fear of difference. As Ta-Nehisi Coates states, 'But race is the child of racism, not the father.' He means that first we exploited people for their resources, not according to how they looked. Exploitation came first, and then the ideology of unequal races to justify this exploitation followed. Similarly, historian Ibram Kendi, in his National Book Award-winning work Stamped from the Beginning, explains: 'The beneficiaries of slavery, segregation, and mass incarceration have produced racist ideas of Black people being best suited for or deserving of the confines of slavery, segregation, or the jail cell. Consumers of these racist ideas have been lead to believe there is something wrong with Black people, and not the policies that have enslaved, oppressed, and confined so many Black people.' Kendi goes on to argue that if we truly believe that all humans are equal, then disparity in condition can only be the result of systemic discrimination.

Exploitation came first, and then the ideology of unequal races to justify this exploitation followed. Similarly, historian Ibram Kendi, in his National Book Award–winning work Stamped from the Beginning, explains: “The beneficiaries of slavery, segregation, and mass incarceration have produced racist ideas of Black people being best suited for or deserving of the confines of slavery, segregation, or the jail cell. Consumers of these racist ideas have been led to believe there is something wrong with Black people, and not the policies that have enslaved, oppressed, and confined so many Black people.

Similarly, historian Ibram Kendi, in his National Book Award–winning work Stamped from the Beginning, explains: “The beneficiaries of slavery, segregation, and mass incarceration have produced racist ideas of Black people being best suited for or deserving of the confines of slavery, segregation, or the jail cell. Consumers of these racist ideas have been led to believe there is something wrong with Black people, and not the policies that have enslaved, oppressed, and confined so many Black people.

Our professional duties in the legal system is not just confined to practice, consultancy and logomachy, but also to disseminate and publish information in the best interest of the society ,thereby contributing to the roots of the purpose of law and legal science.