Correlation Quotes

There's zero correlation between being the best talker and having the best ideas.

The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of the infinity, and it was not meant that we should voyage far.

The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents... some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new Dark Age.

happiness does not really depend on objective conditions of either wealth, health or even community. Rather, it depends on the correlation between objective conditions and subjective expectations.

The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age.

Kumikirot ang tyan? Kumikirot ang ulo? Correlation? I therefore conclude na ang utak ay parang tyan, sumasakit kapag walang laman.

Success and likeability are positively correlated for men and negatively for women. When a man is successful, he is liked by both men and women. When a woman is successful, people of both genders like her less.

There is no power relation without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time power relations

We live in a world where most people still subscribe to the belief that shame is a good tool for keeping people in line. Not only is this wrong, but it’s dangerous. Shame is highly correlated with addiction, violence, aggression, depression, eating disorders, and bullying.

Your ability to navigate and tolerate change and its painful uncomfortableness directly correlates to your happiness and general well-being. See what I just did there? I saved you thousands of dollars on self-help books. If you can surf your life rather than plant your feet, you will be happier.

One of the first things taught in introductory statistics textbooks is that correlation is not causation. It is also one of the first things forgotten.

It seemed there was always a close correlation between true believers and high body counts.

The most merciful thing in the world... is the inability of the human mind to correlate all its contents.

But the most important finding of all is that happiness does not really depend on objective conditions of either wealth, health or even community. Rather, it depends on the correlation between objective conditions and subjective expectations.

There is a correlation between the number of days since a man last had sex, and, the number of things that he is willing to do for a woman.

There seemed to be some correlation between devotion to God and a misguided zeal for marshmallows.

The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age.

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 value we place on what we've been given correlates to our depth of gratitude for it.

Capitalist realism insists on treating mental health as if it were a natural fact, like weather (but, then again, weather is no longer a natural fact so much as a political-economic effect). In the 1960s and 1970s, radical theory and politics (Laing, Foucault, Deleuze and Guattari, etc.) coalesced around extreme mental conditions such as schizophrenia, arguing, for instance, that madness was not a natural, but a political, category. But what is needed now is a politicization of much more common disorders. Indeed, it is their very commonness which is the issue: in Britain, depression is now the condition that is most treated by the NHS. In his book The Selfish Capitalist, Oliver James has convincingly posited a correlation between rising rates of mental distress and the neoliberal mode of capitalism practiced in countries like Britain, the USA and Australia. In line with James’s claims, I want to argue that it is necessary to reframe the growing problem of stress (and distress) in capitalist societies. Instead of treating it as incumbent on individuals to resolve their own psychological distress, instead, that is, of accepting the vast privatization of stress that has taken place over the last thirty years, we need to ask: how has it become acceptable that so many people, and especially so many young people, are ill?

It seems that the one characteristic most closely correlated with success in life, which has persisted over the decades, is the ability to delay gratification.

And the longer she holds out, the more you want it, and the more you want it, the blinder you get. There is a direct correlation, you know, between a stiff dick and blind stupidity.

The world of the grotesque is the darkness within us. Well before Freud and Jung shined a light on the workings of the subconscious, this correlation between darkness and our subconscious, these two forms of darkness, was obvious to people. It wasn’t a metaphor, even. If you trace it back further, it wasn’t even a correlation. Until Edison invented the electric light, most of the world was totally covered in darkness. The physical darkness outside and the inner darkness of the soul were mixed together, with no boundary separating the two. They were directly linked. Like this.” Oshima brings his two hands together tightly. "But today things are different. The darkness in the outside world has vanished, but the darkness in our hearts remains, virtually unchanged. Just like an iceberg, what we label the ego or consciousness is, for the most part, sunk in darkness. And that estrangement sometimes creates a deep contradiction or confusion within us.

intelligence seems to be correlated with the complexity with which we can simulate future events,

There is no correlation between the degree of comfort enjoyed and the achievement of a civilization. On the contrary, absorption in ease is one of the most reliable signs of present or impending decay.

It's funny how much of childhood is about proximity. Like who your best friend is is directly correlated to how close your houses are; who you sit next to in music is all about how close your names are in the alphabet. Such a game of chance.

But here the correlation with Beauty and the Beast ends. In the fable, the beauty kisses the beast. In the Bible, the beauty does much more. He becomes the beast so the beast can become the beauty. Jesus changes places with us. We, like Adam, were under a curse, but Jesus "changed places with us and put himself under that curse" (Gal. 3:13).

The church exists primarily for two closely correlated purposes: to worship God and to work for his kingdom in the world ... The church also exists for a third purpose, which serves the other two: to encourage one another, to build one another up in faith, to pray with and for one another, to learn from one another and teach one another, and to set one another examples to follow, challenges to take up, and urgent tasks to perform. This is all part of what is known loosely as fellowship.

It is cognition that is the fantasy.... Everything I tell you now is mere words. Arrange them and rearrange them as I might, I will never be able to explain to you the form of Will... My explanation would only show the correlation between myself and that Will by means of a correlation on the verbal level. The negation of cognition thus correlates to the negation of language. For when those two pillars of Western humanism, individual cognition and evolutionary continuity, lose their meaning, language loses meaning. Existence ceases for the individuum as we know it, and all becomes chaos. You cease to be a unique entity unto yourself, but exist simply as chaos. And not just the chaos that is you; your chaos is also my chaos. To wit, existence is communication, and communication, existence.

One useful trick, I discovered, is to avoid listening to the question of the interviewer, and answer with whatever I have been thinking about recently. Remarkably, neither the interviewers nor the public notices the absence of correlation between question and answer.

Vincent Van Gogh used to eat yellow paint because he thought it would get the happiness inside him. Many people thought he was mad and stupid for doing so because the paint was toxic, never mind that it was obvious that eating paint couldn't possibly have any direct correlation to one's happiness, but i never saw that. If you were so unhappy that even the maddest ideas could possibly work, like painting the walls of your internal organs yellow, then you are going to do it. It's really no different than falling in love or taking drugs. There is a greater risk of getting your heart broken or overdosing, but people still do ir everyday because there was always that chance it could make things better. Everyone has their own yellow paint.

Money has a spiritual correlation. What we do with money and how we impact the world through our spending, saving and investing…. It has spiritual consequences.

It was after I first began to uplift my thoughts a bit that my cravings for junk food started to dissipate. I did not connect the two at that time. First, I simply noticed that I didn’t need to sleep so much. It took a while before I realized that in addition to my improved energy level, there was a direct correlation between chewing on mental garbage and putting garbage in my mouth.

Fact: I don't know of a single girl who doesn't wish the show-it-all boxer-shorts phenomenon would go away as well. Guys, we just don't want to see your underwear. Truthfully, we believe that there is a direct correlation between how much underwear you show and how much you've got upstairs, if you know what I mean.

Most of you will have heard the maxim "correlation does not imply causation." Just because two variables have a statistical relationship with each other does not mean that one is responsible for the other. For instance, ice cream sales and forest fires are correlated because both occur more often in the summer heat. But there is no causation; you don't light a patch of the Montana brush on fire when you buy a pint of Haagan-Dazs.

Respect for women is essential,” Jack tells him. “Women’s rights and economic development within a country are highly correlated. Treating women properly is not just a moral position—which it is—or an American value—which it is. It’s a strategic imperative, and you will always, always lead by example in this regard.

There is a direct correlation between physical exertion and mental relief.

Change is the only constant. Your ability to navigate and tolerate change and its painful uncomfortableness directly correlates to your happiness and general well-being. See what I just did there? I saved you thousands of dollars on self-help books. If you can surf your life rather than plant your feet, you will be happier. Maybe I should have called this book Surf Your Life. The cover could feature a picture of me on a giant wave wearing a wizard hat. I wonder if it’s too late. I’ll make a call.

Even research communities of highly intelligent and well-meaning individuals can fall prey to confirmation bias, as IQ is positively correlated with the number of reasons people find to support their own side in an argument

How much do you hate this, on a scale from one to ‘correlation equals causation’?

The abundance of money has a significant correlation to freedom. It’s good to have a lot of money.

The degree of surprise or shock you experience from disruption correlates to your level of preparedness, perspectives, and your reliance on assumptions.

In business, supply chains risks are not only correlated to the competition or to collaborators or to customers. Supply chain risk is also correlated to all of the companies and industries using the same imputs as your business.

Since the dawn of existence, you mortals have feared dying, feared the unknown and the pain of it, and yet, pain is a part of life, not death. And I—I am the first moment after pain ceases,” he [Death] pronounced. “It is life that fights and struggles and rages; life, that tears at you in its last agonizing throes to hold on, even if but for one futile instant longer... Whereas I, I come softly when it is all done. Pain and death are an ordered sequence, not a parallel pair. So easy to confuse the correlations, not realizing that one does not bring the other.

Hence if man goes on selecting, and thus augmenting, any peculiarity, he will almost certainly modify unintentionally other parts of the structure, owing to the mysterious laws of correlation.

Red is such an interesting color to correlate with emotion, because it’s on both ends of the spectrum. On one end you have happiness, falling in love, infatuation with someone, passion, all that. On the other end, you’ve got obsession, jealousy, danger, fear, anger and frustration. All those emotions — spanning from intense love, intense frustration, jealousy, confusion, all of that — in my mind, all those emotions are red. You know, there’s nothing in between. There’s nothing beige about any of those feelings, it all comes back to me, and it’s red.

the fact that crime and poverty are correlated is automatically taken to mean that poverty causes crime, not that similar attitudes or behavior patterns may contribute to both poverty and crime.

Why do so many frown so sternly at the idea of having fun? Perhaps out of fear that it connotes you aren’t serious. But best as we can tell, there is no correlation between appearing to be serious and actually being good at what you do. In fact an argument can be made that the opposite is true.

The voice of the Socratic dream vision is the only sign of any misgivings about the limits of logic: Perhaps – thus he might have asked himself – what is not intelligible to me is not necessarily unintelligent? Perhaps there is a realm of wisdom from which the logician is exiled? Perhaps art is even a necessary correlative of, and supplement for science?

The simultaneous rise of both the working poor and non-working rich offers further evidence that earnings no longer correlate with effort.

There is a correlation between money and happiness. Money is our reward for adding value and helping other people. And we should feel happy about adding value and helping other people and all the rewards we get from that. That should fill us with joy and fulfillment.

Tom Paine has almost no influence on present-day thinking in the United States because he is unknown to the average citizen. Perhaps I might say right here that this is a national loss and a deplorable lack of understanding concerning the man who first proposed and first wrote those impressive words, 'the United States of America.' But it is hardly strange. Paine's teachings have been debarred from schools everywhere and his views of life misrepresented until his memory is hidden in shadows, or he is looked upon as of unsound mind. We never had a sounder intelligence in this Republic. He was the equal of Washington in making American liberty possible. Where Washington performed Paine devised and wrote. The deeds of one in the Weld were matched by the deeds of the other with his pen. Washington himself appreciated Paine at his true worth. Franklin knew him for a great patriot and clear thinker. He was a friend and confidant of Jefferson, and the two must often have debated the academic and practical phases of liberty. I consider Paine our greatest political thinker. As we have not advanced, and perhaps never shall advance, beyond the Declaration and Constitution, so Paine has had no successors who extended his principles. Although the present generation knows little of Paine's writings, and although he has almost no influence upon contemporary thought, Americans of the future will justly appraise his work. I am certain of it. Truth is governed by natural laws and cannot be denied. Paine spoke truth with a peculiarly clear and forceful ring. Therefore time must balance the scales. The Declaration and the Constitution expressed in form Paine's theory of political rights. He worked in Philadelphia at the time that the first document was written, and occupied a position of intimate contact with the nation's leaders when they framed the Constitution. Certainly we may believe that Washington had a considerable voice in the Constitution. We know that Jefferson had much to do with the document. Franklin also had a hand and probably was responsible in even larger measure for the Declaration. But all of these men had communed with Paine. Their views were intimately understood and closely correlated. There is no doubt whatever that the two great documents of American liberty reflect the philosophy of Paine. ...Then Paine wrote 'Common Sense,' an anonymous tract which immediately stirred the fires of liberty. It flashed from hand to hand throughout the Colonies. One copy reached the New York Assembly, in session at Albany, and a night meeting was voted to answer this unknown writer with his clarion call to liberty. The Assembly met, but could find no suitable answer. Tom Paine had inscribed a document which never has been answered adversely, and never can be, so long as man esteems his priceless possession. In 'Common Sense' Paine flared forth with a document so powerful that the Revolution became inevitable. Washington recognized the difference, and in his calm way said that matters never could be the same again. It must be remembered that 'Common Sense' preceded the declaration and affirmed the very principles that went into the national doctrine of liberty. But that affirmation was made with more vigor, more of the fire of the patriot and was exactly suited to the hour... Certainly [the Revolution] could not be forestalled, once he had spoken. {The Philosophy of Paine, June 7, 1925}

A grand and almost untrodden field of inquiry will be opened, on the causes and laws of variation, on correlation of growth, on the effects of use and disuse, on the direct actions of external conditions, and so forth.

In actual fact. The manifold sexualities - those which appear with the different ages (sexualities of the infant or the child), those which become fixated on particular tastes or practices (the sexuality of the invert, the gerontophile, the fetishist), those which, in a diffuse manner, invest relationships (the sexuality of doctor and patient, teacher and student, psychiatrist and mental patient), those which haunt spaces (the sexuality of the home, the school, the prison)- all form the correlate of exact procedures of power.

Concepts that have proven useful in ordering things easily achieve such authority over us that we forget their earthly origins and accept them as unalterable givens. Thus they come to be stamped as “necessities of thought”, “a priori givens”, etc. The path of scientific advance is often made impassable for a long time through such errors. For that reason, it is by no means an idle game if we become practiced in analyzing the long commonplace concepts and exhibiting those circumstances upon which their justification and usefulness depend, how they have grown up, individually, out of the givens of experience. By this means, their all-too-great authority will be broken. They will be removed if they cannot be properly legitimated, corrected if their correlation with given things be far too superfluous, replaced by others if a new system can be established that we prefer for whatever reason.

The correlation between ethnic background and crime, it turns out, is precisely zero. None, nothing, nada. Youth crime, the report stated, has its origins in the neighborhood where kids grow up. In poor communities, kids from Dutch backgrounds are every bit as likely to engage in criminal activity as those from ethnic minorities.

I have the curse of reason: I'm poor, single and depressed. For months now I've been thinking about my illness of thinking too much, and I've established with complete certainty the correlation between my unhappiness and the incontinence of my mind. Probing and pondering and overanalyzing have never given me any advantages; they've only played against me.

Analyzing data from 79 men and women who wore inconspicuous devices that recorded some of their conversations over the course of four days, researchers from Washington University and the University of Arizona found a correlation between feelings of well-being and the amount of time spent talking every day. Moreover, the more substantive your conversations, the happier you're likely to be. In other words, heart-to-hearts trump small talk. (LA Times, "A lof of happy talk", March 11, 2010, A21.)

What is the half-life of information? Does its rate of decay correlate with the medium that conveys it? Pixels need power. Paper is unstable in fire and flood. Letters carved in stone are more durable, although not so easily distributed, but inertia can be a good thing.

Unfairness – this is hardest to deal with, but unfortunately that is how our country works. People with connections, rich dads, beautiful faces, pedigree find it easier to make it – not just in Bollywood, but everywhere. And sometimes it is just plain luck. There are so few opportunities in India, so many stars need to be aligned for you to make it happen. Merit and hard work is not always linked to achievement in the short term, but the long term correlation is high, and ultimately things do work out. But realize, there will be some people luckier than you. In fact, to have an opportunity to go to college and understand this speech in English means you are pretty damm lucky by Indian standards. Let’s be grateful for what we have and get the strength to accept what we don’t. I have so much love from my readers that other writers cannot even imagine it. However, I don’t get literary praise. It’s ok. I don’t look like Aishwarya Rai, but I have two boys who I think are more beautiful than her. It’s ok. Don’t let unfairness kill your spark

Nobody would know me from my own description of myself; which is why, when called upon (rarely, I grant) to provide an account, I tailor it, I adapt, I try to provide an outline that can, in some way, correlate to the outline that people understand me to have -- that, I suppose, I actually have, at this point. But who I am in my head, very few people really get to see that. Almost none. It's the most precious gift I can give, to bring her out of hiding.

The mob believes everything it is told, provided only that it be repeated over and over. Provided too that its passions, hatreds, fears are catered to. Nor need one try to stay within the limits of plausibility: on the contrary, the grosser, the bigger, the cruder the lie, the more readily is it believed and followed. Nor is there any need to avoid contradictions: the mob never notices; needless to pretend to correlate what is said to some with what is said to others: each person or group believes only what he is told, not what anyone else is told; needless to strive for coherence: the mob has no memory; needless to pretend to any truth: the mob is radically incapable of perceiving it: the mob can never comprehend that its own interests are what is at stake.

Alignment begins with a constituency of one. These are the individuals whose substance is real, pure and nonnegotiable. They share their vulnerabilities and fears in complement to their strengths. They are comfortable weaving all parts of their lives together in an integrated way. Our level of effectiveness, contribution and integrity of work and life are in direct correlation with our level of integration, self-actualization and total alignment fo body, mind and spirit.

Pugs Not Drugs

People who are contented and serene sleep well. They fall asleep easily, stay asleep, and wake refreshed. Conversely, people who are anxious, stressed, or depressed do not sleep well, and chronic insomnia is strongly associated with mood disorders. These are clear correlations, but what is cause and what is effect is not clear. Most experts agree that sleep and mood are closely related, that healthy sleep can enhance emotional well-being, while insufficient quantity or quality of sleep can adversely affect it.

The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age.

Our exertions generally find no enduring physical correlatives. We are diluted in gigantic intangible collective projects, which leave us wondering what we did last year and, more profoundly, where we have gone and quite what we have amounted to.... How different everything is for the craftsman who ... can step back at the end of a day or lifetime and point to an object--whether a square of canvas, a chair or a clay jug--and see it as a stable repository of his skills and an accurate record of his years, and hence feel collected together in one place, rather than strung out across projects which long ago evaporated into nothing one could hold or see.

It’s been proven by study after study: there is zero correlation between hurry and productivity. In fact, once you work a certain number of hours in a week, your productivity plummets. Wanna know what the number is? Fifty hours. Ironic: that’s about a six-day workweek. One study found that there was zero difference in productivity between workers who logged seventy hours and those who logged fifty-five.15 Could God be speaking to us even through our bodies?

Free money works. Already, research has correlated unconditional cash disbursements with reductions in crime, child mortality, malnutrition, teenage pregnancy, and truancy, and with improved school performance, economic growth, and gender equality.13 “The big reason poor people are poor is because they don’t have enough money,” notes economist Charles Kenny, “and it shouldn’t come as a huge surprise that giving them money is a great way to reduce that problem.

Uncomplicated birth seems to be the blueprint for coping with all later difficult situations in life. Various complications, such as prolonged and debilitating delivery, the use of forceps, or heavy anesthesia appear to be correlated to specific problems in dealing with future projects of all kinds. The same is true for induced birth, premature delivery, and Caesarean section.

Silver noticed that the areas where Trump performed best made for an odd map. Trump performed well in parts of the Northeast and industrial Midwest, as well as the South. He performed notably worse out West. Silver looked for variables to try to explain this map. Was it unemployment? Was it religion? Was it gun ownership? Was it rates of immigration? Was it opposition to Obama? Silver found that the single factor that best correlated with Donald Trump’s support in the Republican primaries was that measure I had discovered four years earlier. Areas that supported Trump in the largest numbers were those that made the most Google searches for “nigger.

But crime bills have never correlated to crime any more than fear has correlated to actual violence. We are not meant to fear suits with policies that kill. We are not meant to fear good White males with AR-15s. No, we are to fear the weary, unarmed Latinx body from Latin America. The Arab body kneeling to Allah is to be feared. The Black body from hell is to be feared. Adept politicians and crime entrepreneurs manufacture the fear and stand before voters to deliver them—messiahs who will liberate them from fear of these other bodies.

there are just two activities that are significantly correlated with depression and other suicide-related outcomes (such as considering suicide, making a plan, or making an actual attempt): electronic device use (such as a smartphone, tablet, or computer) and watching TV. On the other hand, there are five activities that have inverse relationships with depression (meaning that kids who spend more hours per week on these activities show lower rates of depression): sports and other forms of exercise, attending religious services, reading books and other print media, in-person social interactions, and doing homework.

The world of the grotesque is the darkness within us. Well before Freud and Jung shined a light on the workings of the subconscious, this correlation between darkness and our subconscious, these two forms of darkness, was obvious to people. It wasn’t a metaphor, even. If you trace it back further, it wasn’t even a correlation. Until Edison invented the electric light, most of the world was totally covered in darkness. The physical darkness outside and the inner darkness of the soul were mixed together, with no boundary separating the two. They were directly linked. Like this.” Oshima brings his two hands together tightly.

The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age.

Outside and inside, life and soul, appear as parallels in “case history” and “soul history.” A case history is a biography of historical events in which one took part: family, school, work, illness, war, love. The soul history often neglects entirely some or many of these events, and spontaneously invents fictions and “inscapes” without major outer correlations. The biography of the soul concerns experience. It seems not to follow the one-way direction of the flow of time, and it is reported best by emotions, dreams, and fantasies … The experiences arising from major dreams, crises, and insights give definition to the personality. They too have “names” and “dates” like the outer events of case history; they are like boundary stones, which mark out one’s own individual ground. These marks can be less denied than can the outer facts of life, for nationality, marriage, religion, occupation, and even one’s own name can all be altered … Case history reports on the achievements and failures of life with the world of facts. But the soul has neither achieved nor failed in the same way … The soul imagines and plays – and play is not chronicled by report. What remains of the years of our childhood play that could be set down in a case history? … Where a case history presents a sequence of facts leading to diagnosis, soul history shows rather a concentric helter-skelter pointing always beyond itself … We cannot get a soul history through a case history.

People are by nature illiterate and innumerate, quantifying the world by “one, two, many” and by rough guesstimates.21 They understand physical things as having hidden essences that obey the laws of sympathetic magic or voodoo rather than physics and biology: objects can reach across time and space to affect things that resemble them or that had been in contact with them in the past (remember the beliefs of pre–Scientific Revolution Englishmen).22 They think that words and thoughts can impinge on the physical world in prayers and curses. They underestimate the prevalence of coincidence.23 They generalize from paltry samples, namely their own experience, and they reason by stereotype, projecting the typical traits of a group onto any individual that belongs to it. They infer causation from correlation. They think holistically, in black and white, and physically, treating abstract networks as concrete stuff. They are not so much intuitive scientists as intuitive lawyers and politicians, marshaling evidence that confirms their convictions while dismissing evidence that contradicts them.24 They overestimate their own knowledge, understanding, rectitude, competence, and luck.25

We feel a deep pleasure from realizing that we believe something in common with our friends, and different from most people. We feel an even deeper pleasure letting everyone know of this fact. This feeling is EVIL. Learn to see it in yourself, and then learn to be horrified by how thoroughly it can poison your mind. Yes evidence may at times force you to disagree with a majority, and your friends may have correlated exposure to that evidence, but take no pleasure when you and your associates disagree with others; that is the road to rationality ruin.

I hate being fat. I hate the way people look at me, or don't. I hate being a joke; I hate the disorienting limbo between too visible and invisible; I hate the way that complete strangers waste my life out of supposed concern for my death. I hate knowing that if I did die of a condition that correlates with weight, a certain subset of people would feel their prejudices validated, and some would outright celebrate. I also love being fat. The breadth of my shoulders makes me feel safe. I am unassailable. I intimidate. I am a polar icebreaker. I walk and climb and lift things, I can open your jar, I can absorb blows - literal and metaphorical - meant for other women, smaller woman, breakable women women who need me. My bones feel like iron - heavy, but strong. I used to say that being fat in our culture was like drowning (in hate, in blame, in your own tissue), but lately I think it's more like burning. After three decades in the fire, my iron bones are steel.

Earthborn animals do this thing, inside their brains—a sort of firing-off of synapses, controlled insanity. While they’re asleep. The part of their brain that records sight or sound, it’s firing off every hour or two while they sleep; even when all the sights and sounds are complete random nonsense, their brains just keep on trying to assemble it into something sensible. They try to make stories out of it. It’s complete random nonsense with no possible correlation to the real world, and yet they turn it into these crazy stories. And then they forget them. All that work, coming up with these stories, and when they wake up they forget almost all of them. But when they do remember, then they try to make stories about those crazy stories, trying to fit them into their real lives. …They change what their stories mean. They transform things so that the same memory can mean a thousand different things. Even from their dreams, sometimes they make up out of that randomness something that illuminates everything. …Even if the vast majority of them are wrong, even if ninety-nine of every hundred is stupid and wrong, out of those thousands of ideas that still leaves them with a hundred good ones. That’s how they make up for being so stupid and having such short lives and small memories.

Many of these policies were proposed by wonks who are comfortable only with traits and correlations that can be measured and quantified. They were passed through legislative committees that are as capable of speaking about the deep wellsprings of human action as they are of speaking in ancient Aramaic. They were executed by officials that have only the most superficial grasp of what is immovable and bent about human beings. So of course they failed. And they will continue to fail unless the new knowledge about our true makeup is integrated more fully into the world of public policy, unless the enchanted story is told along with the prosaic one.

All these counterproductive ways of thinking about failure manifest themselves most acutely in the phenomenon of perfectionism. This is one of those traits that many people seem secretly, or not so secretly, proud to possess, since it hardly seems like a character flaw – yet perfectionism, at bottom, is a fear-driven striving to avoid the experience of failure at all costs. At its extremes, it is an exhausting and permanently stressful way to live. (There is a greater correlation between perfectionism and suicide, research suggests, than between feelings of hopelessness and suicide.)

Reincarnation isn't something in which I choose to believe but rather a truth I accept. Most people will never know the meaning of their friendships, passions, choices and even challenges. I embrace them, knowing that there’s always a perfect correlation between everything, including between us and the ones that love us and betray us at the end. That’s how I know I’m almost never traveling somewhere but returning, or not meeting someone but fixing the past, or facing a challenge but ending a karmic cycle. If I was a Buddhist Monk, a Scottish Doctor, a French Monarch, or a Spanish Templar, none of that really matters, not as much as what I experienced and believed during that time, not as much as what I did ten years ago or what I believed during my childhood, not as much as who I am now and what I can do with my life at present time.

There are seven incarnations (and six correlates) necessary to becoming an Artist: 1. Explorer (Courage) 2. Surveyor (Vision) 3. Miner (Strength) 4. Refiner (Patience) 5. Designer (Intelligence) 6. Maker (Experience) 7. Artist. First, you must leave the safety of your home and go into the dangers of the world, whether to an actual territory or some unexamined aspect of the psyche. This is what is meant by 'Explorer.' Next, you must have the vision to recognize your destination once you arrive there. Note that a destination may sometimes also be the journey. This is what is meant by 'Surveyor.' Third, you must be strong enough to dig up the facts, follow veins of history, unearth telling details. This is what is meant by 'Miner.' Fourth, you must have the patience to winnow and process your material into something rare. This may take months or even years. And this is what is meant by 'Refiner.' Fifth, you must use your intellect to conceive of your material as something meaning more than its origins. This is what is meant by 'Designer.' Six, you must fashion a work independent of everything that has gone before it including yourself. This is accomplished though experience and is what is meant by 'Maker.' At this stage, the work is acceptable. You will be fortunate to have progressed so far. It is unlikely, however, that you will go any farther. Most do not. But let us assume you are exceptional. Let us assume you are rare. What then does it mean to reach the final incarnation? Only this: at every stage, from 1 thru 6, you will risk more, see more, gather more, process more, fashion more, consider more, love more, suffer more, imagine more and in the end know why less means more and leave what doesn't and keep what implies and create what matters. This is what is meant by 'Artist.

Musk has talked about having more kids, and it’s on this subject that he delivers some controversial philosophizing vis-à-vis the creator of Beavis and Butt-head. “There’s this point that Mike Judge makes in Idiocracy, which is like smart people, you know, should at least sustain their numbers,” Musk said. “Like, if it’s a negative Darwinian vector, then obviously that’s not a good thing. It should be at least neutral. But if each successive generation of smart people has fewer kids, that’s probably bad, too. I mean, Europe, Japan, Russia, China are all headed for demographic implosion. And the fact of the matter is that basically the wealthier—basically wealth, education, and being secular are all indicative of low birth rate. They all correlate with low birth rate. I’m not saying like only smart people should have kids. I’m just saying that smart people should have kids as well. They should at least maintain—at least be a replacement rate. And the fact of the matter is that I notice that a lot of really smart women have zero or one kid. You’re like, ‘Wow, that’s probably not good.

Individuality is deeply imbued in us from the very start, at the neuronal level. Even at a motor level, researchers have shown, an infant does not follow a set pattern of learning to walk or how to reach for something. Each baby experiments with different ways of reaching for objects and over the course of several months discovers or selects his own motor solutions. When we try to envisage the neural basis of such individual learning, we might imagine a "population" of movements (and their neural correlates) being strengthened or pruned away by experience. Similar considerations arise with regard to recover and rehabilitation after strokes and other injuries. There are no rules; there is no prescribed path of recovery; every patient must discover or create his own motor and perceptual patterns, his own solutions to the challenges that face him; and it is the function of a sensitive therapist to help him in this. And in its broadest sense, neural Darwinism implies that we are destined, whether we wish it or not, to a life of particularity and self-development, to make our own individual paths through life.

Racism, at the individual level, can be seen as a predictive model whirring away in billions of human minds around the world. It is built from faulty, incomplete, or generalized data. Whether it comes from experience or hearsay, the data indicates that certain types of people have behaved badly. That generates a binary prediction that all people of that race will behave that same way. Needless to say, racists don’t spend a lot of time hunting down reliable data to train their twisted models. And once their model morphs into a belief, it becomes hardwired. It generates poisonous assumptions, yet rarely tests them, settling instead for data that seems to confirm and fortify them. Consequently, racism is the most slovenly of predictive models. It is powered by haphazard data gathering and spurious correlations, reinforced by institutional inequities, and polluted by confirmation bias.

The philosopher Odo Marquard has noted a correlation in the German language between the word zwei, which means 'two,' and the word zweifel, which means 'doubt' - suggesting that two of anything brings the automatic possibility of uncertainty to our lives. Now imagine a life in which every day a person is presented with not two or even three but dozens of choices, and you can begin to grasp why the modern world has become, even with all its advantages, a neurosis-generating machine of the highest order. In a world of such abundant possibility, many of us simply go limp from indecision. Or we derail our life's journey again and again, backing up to try the doors we neglected on the first round, desperate to get it right this time. Or we become compulsive comparers - always measuring our lives against some other person's life, secretly wondering if we should have taken her path instead.

Does helping others really confer happiness or prosperity on the helper? I know of no evidence showing that altruists gain money from their altruism, but the evidence suggests that they often gain happiness. People who do volunteer work are happier and healthier than those who don’t; but, as always, we have to contend with the problem of reverse correlation: Congenitally happy people are just plain nicer to begin with,24 so their volunteer work may be a consequence of their happiness, not a cause. The happiness-as-cause hypothesis received direct support when the psychologist Alice Isen25 went around Philadelphia leaving dimes in pay phones. The people who used those phones and found the dimes were then more likely to help a person who dropped a stack of papers (carefully timed to coincide with the phone caller’s exit), compared with people who used phones that had empty coin-return slots. Isen has done more random acts of kindness than any other psychologist: She has distributed cookies, bags of candy, and packs of stationery; she has manipulated the outcome of video games (to let people win); and she has shown people happy pictures, always with the same finding: Happy people are kinder and more helpful than those in the control group.

Only cells that had been transformed by a virus or a genetic mutation had the potential to become immortal. Scientists knew from studying HeLa that cancer cells could divide indefinitely, and they’d speculated for years about whether cancer was caused by an error in the mechanism that made cells die when they reached their Hayflick Limit. They also knew that there was a string of DNA at the end of each chromosome called a telomere, which shortened a tiny bit each time a cell divided, like time ticking off a clock. As normal cells go through life, their telomeres shorten with each division until they’re almost gone. Then they stop dividing and begin to die. This process correlates with the age of a person: the older we are, the shorter our telomeres, and the fewer times our cells have left to divide before they die. By the early nineties, a scientist at Yale had used HeLa to discover that human cancer cells contain an enzyme called telomerase that rebuilds their telomeres. The presence of telomerase meant cells could keep regenerating their telomeres indefinitely.

This distorted lens may lead someone studying human sexuality to ask: “Where are you on a spectrum from straight to gay?” This question would miss a pattern we found in our data suggesting that people's arousal systems are not bundled by the gender of whatever it is that turns them on: 4.5% of men find the naked male form aversive but penises arousing, while 6.7% of women find the female form arousing, but vaginas aversive. Using simplified community identifications like the gay-straight spectrum to investigate how and why arousal patterns develop is akin to studying historic human migration patterns by distributing a research survey asking respondents to report their position on a spectrum from “white” to “person of color.” Yes, “person of color,” like the concept of “gay,” is a useful moniker to understand the life experiences of a person, but a person’s place on a “white” to “person of color” spectrum tells us little about their ethnicity, just as a person’s place on a scale of gay to straight tells us little about their underlying arousal patterns. The old way of looking at arousal limits our ability to describe sexuality to a grey scale. We miss that there is no such thing as attraction to just “females,” but rather a vast array of arousal systems that react to stimuli our society typically associates with “females” including things like vaginas, breasts, the female form, a gait associated with a wider hip bone, soft skin, a higher tone of voice, the gender identity of female, a person dressed in “female” clothing, and female gender roles. Arousal from any one of these things correlates with the others, but this correlation is lighter than a gay-straight spectrum would imply. Our data shows it is the norm for a person to derive arousal from only a few of these stimuli sets and not others. Given this reality, human sexuality is not well captured by a single sexual spectrum. Moreover, contextualizing sexuality as a contrast between these communities and a societal “default” can obscure otherwise-glaring data points. Because we contrast “default” female sexuality against “other” groups, such as the gay community and the BDSM community, it is natural to assume that a “typical” woman is most likely to be very turned on by the sight of male genitalia or the naked male form and that she will be generally disinterested in dominance displays (because being gay and/or into BDSM would be considered atypical, a typical woman must be defined as the opposite of these “other,” atypical groups). Our data shows this is simply not the case. The average female is more likely to be very turned on by seeing a person act dominant in a sexual context than she is to be aroused by either male genitalia or the naked male form. The average woman is not defined by male-focused sexual attraction, but rather dominance-focused sexual attraction. This is one of those things that would have been blindingly obvious to anyone who ran a simple survey of arousal pathways in the general American population, but has been overlooked because society has come to define “default” sexuality not by what actually turns people on, but rather in contrast to that which groups historically thought of as “other.

After two or three stanzas and several images by which he was himself astonished, his work took possession of him and he experienced the approach of what is called inspiration. At such moments the correlation of the forces controlling the artist is, as it were, stood on its head. The ascendancy is no longer with the artist or the state of mind which he is trying to express, but with language, his instrument of expression. Language, the home and dwelling of beauty and meaning, itself begins to think and speak for man and turns wholly into music, not in the sense of outward, audible sounds but by virtue of the power and momentum of its inward flow. Then, like the current of a mighty river polishing stones and turning wheels by its very movement, the flow of speech creates in passing, by the force of its own laws, rhyme and rhythm and countless other forms and formations, still more important and until now undiscovered, unconsidered and unnamed. At such moments Yury felt that the main part of his work was not being done by him but by something which was above him and controlling him: the thought and poetry of the world as it was at that moment and as it would be in the future. He was controlled by the next step it was to take in the order of its historical development; and he felt himself to be only the pretext and the pivot setting it in motion. ... In deciphering these scribbles he went through the usual disappointments. Last night these rough passages had astonished him and moved him to tears by certain unexpectedly successful lines. Now, on re-reading these very lines, he was saddened to find that they were strained and glaringly far-fetched.

Cannabis sativa and its derivatives are strictly prohibited in Turkey, and the natural correlative of this proscription is that alcohol, far from being frowned upon as it is in other Moslem lands, is freely drunk; being a government monopoly it can be bought at any cigarette counter. This fact is no mere detail; it is of primary social importance, since the psychological effects of the two substances are diametrically opposed to each other. Alcohol blurs the personality by loosening inhibitions. The drinker feels, temporarily at least, a sense of participation. Kif abolishes no inhibitions; on the contrary it reinforces them, pushes the individual further back into the recesses of his own isolated personality, pledging him to contemplation and inaction. It is to be expected that there should be a close relationsip between the culture of a given society and the means used by its members to achieve release and euphoria. For Judaism and Christianity the means has always been alcohol; for Islam it has been hashish. The first is dynamic in its effects, the other static. If a nation wishes, however mistakenly, to Westernize itself, first let it give up hashish. The rest will follow, more or less as a manner of course. Conversely, in a Western country, if a whole segment of the population desires, for reasons of protest (as has happened in the United States), to isolate itself in a radical fashion from the society around it, the quickest and surest way is for it to replace alcohol by cannabis.

To begin with, there is an almost compulsive promiscuity associated with homosexual behavior. 75% of homosexual men have more than 100 sexual partners during their lifetime. More than half of these partners are strangers. Only 8% of homosexual men and 7% of homosexual women ever have relationships lasting more than three years. Nobody knows the reason for this strange, obsessive promiscuity. It may be that homosexuals are trying to satisfy a deep psychological need by sexual encounters, and it just is not fulfilling. Male homosexuals average over 20 partners a year. According to Dr. Schmidt, The number of homosexual men who experience anything like lifelong fidelity becomes, statistically speaking, almost meaningless. Promiscuity among homosexual men is not a mere stereotype, and it is not merely the majority experience—it is virtually the only experience. Lifelong faithfulness is almost non-existent in the homosexual experience. Associated with this compulsive promiscuity is widespread drug use by homosexuals to heighten their sexual experiences. Homosexuals in general are three times as likely to be problem drinkers as the general population. Studies show that 47% of male homosexuals have a history of alcohol abuse and 51% have a history of drug abuse. There is a direct correlation between the number of partners and the amount of drugs consumed. Moreover, according to Schmidt, “There is overwhelming evidence that certain mental disorders occur with much higher frequency among homosexuals.” For example, 40% of homosexual men have a history of major depression. That compares with only 3% for men in general. Similarly 37% of female homosexuals have a history of depression. This leads in turn to heightened suicide rates. Homosexuals are three times as likely to contemplate suicide as the general population. In fact homosexual men have an attempted suicide rate six times that of heterosexual men, and homosexual women attempt suicide twice as often as heterosexual women. Nor are depression and suicide the only problems. Studies show that homosexuals are much more likely to be pedophiles than heterosexual men. Whatever the causes of these disorders, the fact remains that anyone contemplating a homosexual lifestyle should have no illusions about what he is getting into. Another well-kept secret is how physically dangerous homosexual behavior is.

Nature had once produced an Englishman whose domed head had been a hive of words; a man who had only to breathe on any particle of his stupendous vocabulary to have that particle live and expand and throw out tremulous tentacles until it became a complex image with a pulsing brain and correlated limbs. Three centuries later, another man, in another country, was trying to render these rhythms and metaphors in a different tongue. This process entailed a prodigious amount of labour, for the necessity of which no real reason could be given. It was as if someone, having seen a certain oak tree (further called Individual T) growing in a certain land and casting its own unique shadow on the green and brown ground, had proceeded to erect in his garden a prodigiously intricate piece of machinery which in itself was as unlike that or any other tree as the translator's inspiration and language were unlike those of the original author, but which, by means of ingenious combination of parts, light effects, breeze-engendering engines, would, when completed, cast a shadow exactly similar to that of Individual T - the same outline, changing in the same manner, with the same double and single spots of sun rippling in the same position, at the same hour of the day. From a practical point of view, such a waste of time and material (those headaches, those midnight triumphs that turn out to be disasters in the sober light of morning!) was almost criminally absurd, since the greatest masterpiece of imitation presupposed a voluntary limitation of thought, in submission to another man's genius.

[986a] [1] they assumed the elements of numbers to be the elements of everything, and the whole universe to be a proportion1 or number. Whatever analogues to the processes and parts of the heavens and to the whole order of the universe they could exhibit in numbers and proportions, these they collected and correlated;and if there was any deficiency anywhere, they made haste to supply it, in order to make their system a connected whole. For example, since the decad is considered to be a complete thing and to comprise the whole essential nature of the numerical system, they assert that the bodies which revolve in the heavens are ten; and there being only nine2 that are visible, they make the "antichthon"3 the tenth.We have treated this subject in greater detail elsewhere4; but the object of our present review is to discover from these thinkers too what causes they assume and how these coincide with our list of causes.Well, it is obvious that these thinkers too consider number to be a first principle, both as the material5 of things and as constituting their properties and states.6 The elements of number, according to them, are the Even and the Odd. Of these the former is limited and the latter unlimited; Unity consists of both [20] (since it is both odd and even)7; number is derived from Unity; and numbers, as we have said, compose the whole sensible universe.Others8 of this same school hold that there are ten principles, which they enunciate in a series of corresponding pairs: (1.) Limit and the Unlimited; (2.) Odd and Even; (3.) Unity and Plurality; (4.) Right and Left; (5.) Male and Female; (6.) Rest and Motion; (7.) Straight and Crooked; (8.) Light and Darkness; (9.) Good and Evil; (10.) Square and Oblong.

The Oscar-nominated documentary The Act of Killing tells the story of the gangster leaders who carried out anti-communist purges in Indonesia in 1965 to usher in the regime of Suharto. The film’s hook, which makes it compelling and accessible, is that the filmmakers get Anwar —one of the death-squad leaders, who murdered around a thousand communists using a wire rope—and his acolytes to reenact the killings and events around them on film in a variety of genres of their choosing. In the film’s most memorable sequence, Anwar—who is old now and actually really likable, a bit like Nelson Mandela, all soft and wrinkly with nice, fuzzy gray hair—for the purposes of a scene plays the role of a victim in one of the murders that he in real life carried out. A little way into it, he gets a bit tearful and distressed and, when discussing it with the filmmaker on camera in the next scene, reveals that he found the scene upsetting. The offcamera director asks the poignant question, “What do you think your victims must’ve felt like?” and Anwar initially almost fails to see the connection. Eventually, when the bloody obvious correlation hits him, he thinks it unlikely that his victims were as upset as he was, because he was “really” upset. The director, pressing the film’s point home, says, “Yeah but it must’ve been worse for them, because we were just pretending; for them it was real.” Evidently at this point the reality of the cruelty he has inflicted hits Anwar, because when they return to the concrete garden where the executions had taken place years before, he, on camera, begins to violently gag. This makes incredible viewing, as this literally visceral ejection of his self and sickness at his previous actions is a vivid catharsis. He gagged at what he’d done. After watching the film, I thought—as did probably everyone who saw it—how can people carry out violent murders by the thousand without it ever occurring to them that it is causing suffering? Surely someone with piano wire round their neck, being asphyxiated, must give off some recognizable signs? Like going “ouch” or “stop” or having blood come out of their throats while twitching and spluttering into perpetual slumber? What it must be is that in order to carry out that kind of brutal murder, you have to disengage with the empathetic aspect of your nature and cultivate an idea of the victim as different, inferior, and subhuman. The only way to understand how such inhumane behavior could be unthinkingly conducted is to look for comparable examples from our own lives. Our attitude to homelessness is apposite here. It isn’t difficult to envisage a species like us, only slightly more evolved, being universally appalled by our acceptance of homelessness. “What? You had sufficient housing, it cost less money to house them, and you just ignored the problem?” They’d be as astonished by our indifference as we are by the disconnected cruelty of Anwar.

Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight. Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice. It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves. Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses.

Are you persuaded of what you do or not? Do you need something to happen or not in order to do what you do? Do you need the correlations to coincide always, because the end is never in what you do, even if what you do is vast and distant but is always in your continuation? Do you say you are persuaded of what you do, no matter what? Yes? Then I tell you: tomorrow you will certainly be dead. It doesn't matter? Are you thinking about fame? About your family? But your memory dies with you,with you your family is dead. Are you thinking about your ideals? You want to make a will? You want a headstone? But tomorrow those too are dead, dead. All men die with you. Your death is an unwavering comet. Do you turn to god? There is no god, god dies with you. The kingdom of heaven crumbles with you, tomorrow you are dead, dead. Tomorrow everything is finished—your body, family, friends, country, what you’re doing now, what you might do in the future, the good, the bad, the true, the false, your ideas, your little part, god and his kingdom, paradise, hell, everything, everything, everything. Tomorrow everything is over—in twenty four hours is death. Well, then the god of today is no longer yesterday’s, no longer the country, the good, the bad, friends, or family. You want to eat? No, you cannot. The taste of food is no longer the same; honey is bitter, milk is sour, meat nauseating, and the odor, the odor sickens you: it reeks of the dead. You want a woman to comfort you in your last moments? No, worse: it is dead flesh. You want to enjoy the sun, air, light, sky? Enjoy?! The sun is a rotten orange, the light extinguished, the air suffocating. The sky is a low, oppressive arc. . . .No, everything is closed and dark now. But the sun shines, the air is pure, everything is like before, and yet you speak like a man buried alive, describing his tomb. And persuasion? You are not even persuaded of the sunlight; you cannot move a finger, cannot remain standing. The god who kept you standing,made your day clear and your food sweet, gave you family, country, paradise—he betrays you now and abandons you because the thread of your philopsychia is broken. The meaning of things, the taste of the world, is only for continuation’s sake. Being born is nothing but wanting to go on on: men live in order to live, in order not to die. Their persuasion is the fear of death. Being born is nothing but fearing death, so that, if death becomes certain in a certain future, they are already dead in the present. All that they do and say with fixed persuasion, a clear purpose, and evident reason is nothing but fear of death– ‘indeed, believing one is wise without being wise is nothing but fearing death.

The list of correlations to that night is as long as the Jersey coast. And so is the list of reasons I shouldn't be looking forward to seeing him at school. But I can't help it. He's already texted me three times this morning: Can I pick you up for school? and Do u want 2 have breakfast? and R u getting my texts? My thumbs want to answer "yes" to all of the above, but my dignity demands that I don't answer at all. He called my his student. He stood there alone with me on the beach and told me he thinks of me as a pupil. That our relationship is platonic. And everyone knows what platonic means-rejected. Well, I might be his student, but I'm about to school, him on a few things. The first lesson of the day is Silent Treatment 101. So when I see him in the hall, I give him a polite nod and brush right by him. The zap from the slight contact never quite fades, which mean he's following me. I make it to my locker before his hand is on my arm. "Emma." The way he whispers my name sends goose bumps all the way to my baby toes. But I'm still in control. I nod to him, dial the combination to my locker, then open it in his face. He moves back before contact. Stepping around me, he leans his hand against the locker door and turns me around to face him. "That's not very nice." I raise my best you-started-this brow. He sighs. "I guess that means you didn't miss me." There are so many things I could pop off right now. Things like, "But at least I had Toraf to keep my company" or "You were gone?" Or "Don't feel bad, I didn't miss my calculus teacher either." But the goal is to say nothing. So I turn around. I transfer books and papers between my locker and backpack. As I stab a pencil into my updo, his breath pushes against my earlobe when he chuckles. "So your phone's not broken; you just didn't respond to my texts." Since rolling my eyes doesn't make a sound, it's still within the boundaries of Silent Treatment 101. So I do this while I shut my locker. As I push past him, he grabs my arm. And I figure if stomping on his toe doesn't make a sound... "My grandmother's dying," he blurts. Commence with the catching-Emma-off-guard crap. How can I continue Silent Treatment 101 after that? He never mentioned his grandmother before, but then again, I never mentioned mine either. "I'm sorry, Galen." I put my hand on his, give it a gentle squeeze. He laughs. Complete jackass. "Conveniently, she lives in a condo in Destin and her dying request is to meet you. Rachel called your mom. We're flying out Saturday afternoon, coming back Sunday night. I already called Dr. Milligan." "Un-freaking-believable.