Crowd Related Quotes

We've searched our database for all the quotes and captions related to Crowd Related. Here they are! All 100 of them:

I'm coming back into focus when Caesar asks him if he has a girlfriend back home. Peeta hesitates, then gives an unconvincing shake of his head. Handsome lad like you. There must be some special girl. Come on, what’s her name?" says Caesar. Peeta sighs. "Well, there is this one girl. I’ve had a crush on her ever since I can remember. But I’m pretty sure she didn’t know I was alive until the reaping." Sounds of sympathy from the crowd. Unrequited love they can relate to. She have another fellow?" asks Caesar. I don’t know, but a lot of boys like her," says Peeta. So, here’s what you do. You win, you go home. She can’t turn you down then, eh?" says Caesar encouragingly. I don’t think it’s going to work out. Winning...won’t help in my case," says Peeta. Why ever not?" says Caesar, mystified. Peeta blushes beet red and stammers out. "Because...because...she came here with me.
Suzanne Collins (The Hunger Games (The Hunger Games, #1))
It’s relatively easy to act nice and normal in front of a crowd, or in public. The tricky part is doing it in private.
Robert Black
Science promised us truth, or at least a knowledge of such relations as our intelligence can seize: it never promised us peace or happiness.
Gustave Le Bon (The Crowd; study of the popular mind)
We know ourselves as part and as crowd, in an unknown that does not terrify. We cry our cry of poetry. Our boats are open, and we sail them for everyone.
Édouard Glissant (Poetics of Relation)
I think one can tell a lot about a person from the way he chooses to let the stub of his cigarette burn out...
Sanhita Baruah
You are not an ugly person all the time; you are not an ugly person ordinarily; you are not an ugly person day to day. From day to day, you are a nice person. From day to day, all the people who are supposed to love you on the whole do. From day to day, as you walk down a busy street in the large and modern and prosperous city in which you work and lie, dismayed and puzzled at how alone you can feel in this crowd, how awful it is to go unnoticed, how awful it is to go unloved, even as you are surrounded by more people than you could possibly get to know in a lifetime that lasted for millennia and then out of the corner of your eye you see someone looking at you and absolute pleasure is written all over the person's face, and then you realize that you are not as revolting a presence as you think you are. And so, ordinarily, you are a nice person, an attractive person, a person capable of drawing to yourself the affection of other people, a person at home in your own skin: a person at home in your own house, with its nice backyard, at home on your street, your church, in community activities, your job, at home with your family, your relatives, your friends - you are a whole person.
Jamaica Kincaid (A Small Place)
Peeta sighs. "Well, there is this one girl. I’ve had a crush on her ever since I can remember. But I’m pretty sure she didn’t know I was alive until the reaping." Sounds of sympathy from the crowd. Unrequited love they can relate to. She have another fellow?" asks Caesar. I don’t know, but a lot of boys like her," says Peeta. So, here’s what you do. You win, you go home. She can’t turn you down then, eh?" says Caesar encouraging-ly. I don’t think it’s going to work out. Winning...won’t help in my case," says Peeta. Why ever not?" says Caesar, mystified. Peeta blushes beet red and stammers out. "Because...because...she came here with me.
Suzanne Collins (The Hunger Games (The Hunger Games, #1))
Class never runs scared. It is sure-footed and confident. It can handle anything that comes along. Class has a sense of humor. It knows a good laugh is the best lubricant for oiling the machinery of human relations. Class never makes excuses. It takes its lumps and learns from past mistakes. Class knows that good manners are nothing more than a series of small, inconsequential sacrifices. Class bespeaks an aristocracy that has nothing to do with ancestors or money. Some wealthy “blue bloods” have no class, while individuals who are struggling to make ends meet are loaded with it. Class is real. It can’t be faked. Class never tried to build itself by tearing others down. Class is already up and need not strive to look better by making others look worse. Class can “walk with kings and keep it’s virtue and talk with crowds and keep the common touch.” Everyone is comfortable with the person who has class because that person is comfortable with himself. If you have class, you’ve got it made. If you don’t have class, no matter what else you have, it doesn’t make any difference.
Ann Landers
I looked at our hands, caked and coated in red, but entwined. The pristine moment when they were clasped like that earlier in the day seemed weeks ago. "Clean." Peter said. "Can I get a water bottle or something to clean his hands?" I scanned the crowd. He drew my attention back to him with a pull of my hand. "No," Peter said. "I'm...clean." I had missed who Peter was until that very moment. I had called him names and treated him callously. I had read every micro expression in a vacuum of how it related to Austin Glass. And in return Peter had cared for my wounds, treated me tenderly and assured me that he was HIV negative while bleeding out in a hallway of strangers. I broke. It wasn't a visible fracture. I didn't sob or explode into anguish. I didn't give in to my vomitus urge that came from the burst of self-loathing. But I shattered nonetheless.
Dani Alexander (Shattered Glass (Shattered Glass, #1))
Sounds of sympathy from the crowd. Unrequited love they can relate to.
Suzanne Collins (The Hunger Games (The Hunger Games, #1))
I was reading a book about the cosmos recently,” he says, and then he looks around and goes, “Hold on, trust me, this relates.” The crowd laughs again. “And I was reading about different theories about the universe. I was really taken with this one theory that states that everything that is possible happens. That means that when you flip a quarter, it doesn’t come down heads or tails. It comes up heads and tails. Every time you flip a coin and it comes up heads, you are merely in the universe where the coin came up heads. There is another version of you out there, created the second the quarter flipped, who saw it come up tails. This is happening every second of every day. The world is splitting further and further into an infinite number of parallel universes where everything that could happen is happening. This is completely plausible, by the way. It’s a legitimate interpretation of quantum mechanics. It’s entirely possible that every time we make a decision, there is a version of us out there somewhere who made a different choice. An infinite number of versions of ourselves are living out the consequences of every single possibility in our lives. What I’m getting at here is that I know there may be universes out there where I made different choices that led me somewhere else, led me to someone else.” He looks at Gabby. “And my heart breaks for every single version of me that didn’t end up with you.
Taylor Jenkins Reid (Maybe in Another Life)
It's hard to imagine, seeing how crowded the sky looks tonight, how far away one star is from another. Like, people, really. We can appear to be standing right next to each other, and yet in our minds, we can be thousands of miles away, lost to the outer reaches. But we're all together in the same black soup, which makes us all related somehow.
Kathleen Kent (The Outcasts)
Darker thoughts crowded in during the deepest hours of the night when he woke listening to the secret mystifying sounds of the sleeping palace. Many nights, the king was there. Pleasant, irrelevant, and distracting, he eased Relius past nightmares and self-recrimination. Some nights he said nothing at all, just comforted with his presence. Other nights he related the events of his day, spewing out his insights and analyses of the Attolian court in a devastatingly funny critique.
Megan Whalen Turner (The King of Attolia (The Queen's Thief, #3))
Money can't buy happiness, but it allows one to endured unhappiness in relative comfort.
Stephen King (A Face in the Crowd)
In the year Ten Million, according to Koradubian, there would be a tremendous house-cleaning. All records relating to the period between the death of Christ and the year One Million A.D. would be hauled to the dumps and burned. This would be done, said Koradubian, because museums and archives would be crowding the living right off the Earth. The million-year period to which the burned junk related would be summed up in history books in one sentence, according to Koradubian: Following the death of Jesus Christ, there was a period of readjustment that lasted for approximately one million years.
Kurt Vonnegut Jr. (The Sirens of Titan)
I consider that a man’s brain is originally like a little empty attic, and you have to stock it with such furniture as you choose. A fool takes in all the lumber of every sort that he comes across, so that the knowledge that might be useful to him gets crowded out.
Arthur Conan Doyle (A Study in Scarlet (Sherlock Holmes, #1))
If I had thought the beef marrow might be a hell of a lot of work for not much difference, I needn’t have worried. The taste of the marrow is rich, meaty, intense in a nearly-too-much way. In my increasingly depraved state, I could think of nothing at first but that it tasted like really good sex. But there was something more than that, even. What it really tastes like is life, well lived. Of course the cow I got marrow from had a fairly crappy life – lots of crowds and overmedication and bland food that might or might not have been a relative. But deep in his or her bones, there was a capacity for feral joy. I could taste it.
Julie Powell (Julie and Julia: My Year of Cooking Dangerously)
Science promised us truth, or at least a knowledge of such relations as our intelligence can seize: it never promised us peace or happiness. Sovereignly indifferent to our feelings, it is deaf to our lamentations. It is for us to endeavour to live with science, since nothing can bring back the illusions it has destroyed
Gustave Le Bon (The Crowd: A Study of the Popular Mind)
As children get older, this incidental outdoor activity--say, while waiting to be called to eat--becomes less bumptious, physically and entails more loitering with others, sizing people up, flirting, talking, pushing, shoving and horseplay. Adolescents are always being criticized for this kind of loitering, but they can hardly grow up without it. The trouble comes when it is done not within society, but as a form of outlaw life. The requisite for any of these varieties of incidental play is not pretentious equipment of any sort, but rather space at an immediately convenient and interesting place. The play gets crowded out if sidewalks are too narrow relative to the total demands put on them. It is especially crowded out if the sidewalks also lack minor irregularities in building line. An immense amount of both loitering and play goes on in shallow sidewalk niches out of the line of moving pedestrian feet.
Jane Jacobs (The Death and Life of Great American Cities)
You fasten your seatbelt. The plane is landing. To fly is the opposite of traveling: you cross a gap in space, you vanish into the void, you accept not being in any place for a duration that is itself a kind of void in time; then you reappear, in a place and in a moment with no relation to the where and the when in which you vanished. Meanwhile, what do you do? How do you occupy this absence of yourself from the world and of the world from you?" You read; you do not raise your eyes from the book between one airport and the other, because beyond the page there is the void, the anonymity of stopovers, of the metallic uterus that contains you and nourishes you, of the passing crowd always different and always the same. You might as well stick with this other abstraction of travel, accomplished by the anonymous uniformity of typographical characters: here, too, it is the evocative power of the names that persuades you that you are flying over something and not nothingness. You realize that it takes considerable heedlessness to entrust yourself to unsure instruments, handled with approximation; or perhaps this demonstrates and invincible tendency to passivity, to regression, to infantile dependence. (But are you reflecting on the air journey or on reading?)
Italo Calvino (If on a Winter’s Night a Traveler)
Swift is her walk, more swift her winged haste: A monstrous phantom, horrible and vast. As many plumes as raise her lofty flight, So many piercing eyes inlarge her sight; Millions of opening mouths to Fame belong, And ev'ry mouth is furnish'd with a tongue, And round with list'ning ears the flying plague is hung. She fills the peaceful universe with cries; No slumbers ever close her wakeful eyes; By day, from lofty tow'rs her head she shews, And spreads thro' trembling crowds disastrous news; With court informers haunts, and royal spies; Things done relates, not done she feigns, and mingles truth with lies. Talk is her business, and her chief delight To tell of prodigies and cause affright.
Virgil (The Aeneid English)
Indeed, if you look around you on a bus or in a park or cafe or any crowded place, most of the people you see are very probably relatives. When someone boasts to you that he is descended from William the Conqueror or the Mayflower Pilgrims, you should answer at once: "Me, too!" In the most literal and fundamental sense we are all family.
Bill Bryson (A Short History of Nearly Everything)
Here’s the simplest, most jargon-free, definition of marketing you’re ever likely to come across: If the circus is coming to town and you paint a sign saying “Circus Coming to the Showground Saturday,” that’s advertising. If you put the sign on the back of an elephant and walk it into town, that’s promotion. If the elephant walks through the mayor’s flower bed and the local newspaper writes a story about it, that’s publicity. And if you get the mayor to laugh about it, that’s public relations. If the town’s citizens go to the circus, you show them the many entertainment booths, explain how much fun they’ll have spending money at the booths, answer their questions and ultimately, they spend a lot at the circus, that’s sales. And if you planned the whole thing, that’s marketing.
Allan Dib (The 1-Page Marketing Plan: Get New Customers, Make More Money, And Stand out From The Crowd)
Memoir is trustworthy and its truth assured when it seeks the relation of self to time, the piecing of the shards of personal experience into the starscape of history's night. The materials of memoir are humble, fugitive, a cottage knitting industry seeking narrative truth across the crevasse of time as autobiography folds itself into the vast, fluid essay that is history. A single voice singing its aria in a corner of the crowded world.
Patricia Hampl
Nothing could quiet a happy crowd of kids like Mr. Holgren's unannounced appearance -- he loved superintending; he was made for it. So when he marched in that morning with a determined look on his face, we froze. Boys and girls recognize sinister as handily as dogs do. Here it was. My best guess now is he'd got it in his head to try "relating" to us -- but when he produced a paper pilgrim's hat from behind his back and put it on his own head, I think we all nearly bolted.
Leif Enger (Peace Like a River)
The heat swept off the black asphalt in waves as our ragged group started down the street between two columns of people. At first, the crowd was sparse, well-dressed, and relatively quiet, obviously high-ranking party officials. As the crowd got thicker and louder, a guard shouted:'Bow your heads!' The words shot through me like a streak of lightning. I shouted:'You are Americans! Keep your heads up!
Jeremiah A. Denton Jr. (When Hell Was in Session)
Fear is one of the persistent hounds of hell that dog the footsteps of the poor, the dispossessed, the disinherited. There is nothing new or recent about fear—it is doubtless as old as the life of man on the planet. Fears are of many kinds—fear of objects, fear of people, fear of the future, fear of nature, fear of the unknown, fear of old age, fear of disease, and fear of life itself. Then there is fear which has to do with aspects of experience and detailed states of mind. Our homes, institutions, prisons, churches, are crowded with people who are hounded by day and harrowed by night because of some fear that lurks ready to spring into action as soon as one is alone, or as soon as the lights go out, or as soon as one’s social defenses are temporarily removed. The ever-present fear that besets the vast poor, the economically and socially insecure, is a fear of still a different breed. It is a climate closing in; it is like the fog in San Francisco or in London. It is nowhere in particular yet everywhere. It is a mood which one carries around with himself, distilled from the acrid conflict with which his days are surrounded. It has its roots deep in the heart of the relations between the weak and the strong, between the controllers of environment and those who are controlled by it. When the basis of such fear is analyzed, it is clear that it arises out of the sense of isolation and helplessness in the face of the varied dimensions of violence to which the underprivileged are exposed. Violence, precipitate and stark, is the sire of the fear of such people. It is spawned by the perpetual threat of violence everywhere. Of course, physical violence is the most obvious cause. But here, it is important to point out, a particular kind of physical violence or its counterpart is evidenced; it is violence that is devoid of the element of contest. It is what is feared by the rabbit that cannot ultimately escape the hounds.
Howard Thurman
But in the midst of this decaying, burning city, there are pockets of hope. It can be found in the tiny dark rooms in underground bars, where women with short hair cheer on men in dresses. It can be felt in abandoned cinemas where anonymous strangers fall in love if only for a few moments, and in the living rooms where families crowd around, drinking sweet black tea and Skyping their homesick relatives so that together they can watch the long, rambling talk shows that go on all night.
Saleem Haddad
The consequences of this amassing of fortunes were first felt in the catastrophe experienced by small farmers in Europe and England. The peasants became impoverished, dependent workers crowded into city slums. For the first time in human history, the majority of Europeans depended for their livelihood on a small wealthy minority, a phenomenon that capitalist-based colonialism would spread worldwide. The symbol of this new development, indeed its currency, was gold. Gold fever drove colonizing ventures, organized at first in pursuit of the metal in its raw form. Later the pursuit of gold became more sophisticated, with planters and merchants establishing whatever conditions were necessary to hoard as much gold as possible. Thus was born an ideology: the belief in the inherent value of gold despite its relative uselessness in reality. Investors, monarchies, and parliamentarians devised methods to control the processes of wealth accumulation and the power that came with it, but the ideology behind gold fever mobilized settlers to cross the Atlantic to an unknown fate. Subjugating entire societies and civilizations, enslaving whole countries, and slaughtering people village by village did not seem too high a price to pay, nor did it appear inhumane. The systems of colonization were modern and rational, but its ideological basis was madness.
Roxanne Dunbar-Ortiz (An Indigenous Peoples' History of the United States (ReVisioning American History, #3))
I was reading a book about the cosmos recently,” he says, and then he looks around and goes, “Hold on, trust me, this relates.” The crowd laughs again. “And I was reading about different theories about the universe. I was really taken with this one theory that states that everything that is possible happens. That means that when you flip a quarter, it doesn’t come down heads or tails. It comes up heads and tails. Every time you flip a coin and it comes up heads, you are merely in the universe where the coin came up heads. There is another version of you out there, created the second the quarter flipped, who saw it come up tails. This is happening every second of every day. The world is splitting further and further into an infinite number of parallel universes where everything that could happen is happening. This is completely plausible, by the way. It’s a legitimate interpretation of quantum mechanics. It’s entirely possible that every time we make a decision, there is a version of us out there somewhere who made a different choice. An infinite number of versions of ourselves are living out the consequences of every single possibility in our lives. What I’m getting at here is that I know there may be universes out there where I made different choices that led me somewhere else, led me to someone else.” He looks at Gabby. “And my heart breaks for every single version of me that didn’t end up with you.
Taylor Jenkins Reid (Maybe in Another Life)
Money can’t buy happiness, but it allows one to endure unhappiness in relative comfort.” That
Stephen King (A Face in the Crowd)
Money can’t buy happiness, but it allows one to endure unhappiness in relative comfort.
Stephen King (A Face in the Crowd)
Here each of us must ask: Have I any religious experience and immediate relation to God, and hence that certainty which will keep me, as an individual, from dissolving int he crowd?
C.G. Jung (The Undiscovered Self/Symbols and the Interpretation of Dreams)
Close-minded people have trouble holding two thoughts simultaneously in their minds. They allow their own view to crowd out those of others. Open-minded people can take in the thoughts of others without losing their ability to think well- they can hold two or more conflicting concepts in their mind and go back and forth between them to assess their relative merits. p197
Ray Dalio (Principles: Life and Work)
Almost for the first time in his life, Troy, as he stood by this dismantled grave, wished himself another man. It is seldom that a person with much animal spirit does not feel that the fact of his life being his own is the one qualification which singles it out as a more hopeful life than that of others who may actually resemble him in every particular. Troy had felt, in his transient way, hundreds of times, that he could not envy other people their condition, because the possession of that condition would have necessitated a different personality, when he desired no other than his own. He had not minded the peculiarities of his birth, the vicissitudes of his life, the meteor-like uncertainty of all that related to him, because these appertained to the hero of his story, without whom there would have been no story at all for him; and it seemed to be only in the nature of things that matters would right themselves at some proper date and wind up well. This very morning the illusion completed its disappearance, and, as it were, all of a sudden, Troy hated himself.
Thomas Hardy (Far From the Madding Crowd)
The first school shooting that attracted the attention of a horrified nation occurred on March 24, 1998, in Jonesboro, Arkansas. Two boys opened fire on a schoolyard full of girls, killing four and one female teacher. In the wake of what came to be called the Jonesboro massacre, violence experts in media and academia sought to explain what others called “inexplicable.” For example, in a front-page Boston Globe story three days after the tragedy, David Kennedy from Harvard University was quoted as saying that these were “peculiar, horrible acts that can’t easily be explained.” Perhaps not. But there is a framework of explanation that goes much further than most of those routinely offered. It does not involve some incomprehensible, mysterious force. It is so straightforward that some might (incorrectly) dismiss it as unworthy of mention. Even after a string of school shootings by (mostly white) boys over the past decade, few Americans seem willing to face the fact that interpersonal violence—whether the victims are female or male—is a deeply gendered phenomenon. Obviously both sexes are victimized. But one sex is the perpetrator in the overwhelming majority of cases. So while the mainstream media provided us with tortured explanations for the Jonesboro tragedy that ranged from supernatural “evil” to the presence of guns in the southern tradition, arguably the most important story was overlooked. The Jonesboro massacre was in fact a gender crime. The shooters were boys, the victims girls. With the exception of a handful of op-ed pieces and a smattering of quotes from feminist academics in mainstream publications, most of the coverage of Jonesboro omitted in-depth discussion of one of the crucial facts of the tragedy. The older of the two boys reportedly acknowledged that the killings were an act of revenge he had dreamed up after having been rejected by a girl. This is the prototypical reason why adult men murder their wives. If a woman is going to be murdered by her male partner, the time she is most vulnerable is after she leaves him. Why wasn’t all of this widely discussed on television and in print in the days and weeks after the horrific shooting? The gender crime aspect of the Jonesboro tragedy was discussed in feminist publications and on the Internet, but was largely absent from mainstream media conversation. If it had been part of the discussion, average Americans might have been forced to acknowledge what people in the battered women’s movement have known for years—that our high rates of domestic and sexual violence are caused not by something in the water (or the gene pool), but by some of the contradictory and dysfunctional ways our culture defines “manhood.” For decades, battered women’s advocates and people who work with men who batter have warned us about the alarming number of boys who continue to use controlling and abusive behaviors in their relations with girls and women. Jonesboro was not so much a radical deviation from the norm—although the shooters were very young—as it was melodramatic evidence of the depth of the problem. It was not something about being kids in today’s society that caused a couple of young teenagers to put on camouflage outfits, go into the woods with loaded .22 rifles, pull a fire alarm, and then open fire on a crowd of helpless girls (and a few boys) who came running out into the playground. This was an act of premeditated mass murder. Kids didn’t do it. Boys did.
Jackson Katz (The Macho Paradox: Why Some Men Hurt Women and How All Men Can Help (How to End Domestic Violence, Mental and Emotional Abuse, and Sexual Harassment))
God Bless The Child" Them that's got shall have Them that's not shall lose So the Bible says and it still is news Mama may have, Papa may have But God bless the child that's got his own, that's got his own Yes the strong get smart While the weak ones fade Empty pockets don't ever make the grade Mama may have, Papa may have But God bless the child that's got his own, that's got his own Money, you've got lots of friends They're crowding around your door But when you're gone and spending ends They don't come no more Rich relations give crusts of bread and such You can help yourself, but don't take too much Mama may have, Papa may have But God bless the child that's got his own, that's got his own Money you've got lots of friends They're crowding around your door But when you're gone and spending ends They don't come no more Rich relations give crusts of bread and such You can help yourself, but don't take too much Mama may have, Papa may have But God bless the child that's got his own, that's got his own Here just don't worry about nothing cause he's got his own Yes, he's got his own
Billie Holiday
In Hawaii, family showed itself in the way that my siblings never dared to call one another "half" anything. We were fully brothers and sisters. Family appeared in the pile of rubber slippers and sandals that crowded the entrance to everyone's home; in the kisses we gave when we greeted one another and said good-bye; in the graceful choreography of Grandma hanging the laundry on the clothesline; in the inclusiveness of calling anyone older auntie or uncle whether or not they were relatives.
Janet Mock (Redefining Realness: My Path to Womanhood, Identity, Love So Much More)
It is clear, then," he says, "that witnesses even in number may give circumstantial relations which are completely erroneous, but whose result is that, if their descriptions are accepted as exact, the phenomena they describe are inexplicable by trickery.
Gustave Le Bon (The Crowd: A Study of the Popular Mind)
And when I started at NYU and I met all those kids right out of undergrad, I thought, Hell, yeah, I’m a fucking Marine. Some of them, highly educated kids at a top five law school, didn’t even know what the Marine Corps did. (“It’s like a stronger Army, right?”) Few of them followed the wars at all, and most subscribed to a “It’s a terrible mess, so let’s not think about it too much” way of thinking. Then there were the political kids, who had definite opinions and were my least favorite to talk to. A lot of these overlapped with the insufferable public interest crowd, who hated the war, couldn’t see why anybody’d ever do corporate law, didn’t understand why anyone would ever join the military, didn’t understand why anyone would ever want to own a gun, let alone fire one, but who still paid lip service to the idea that I deserved some sort of respect and that I was, in an imprecise way that was clearly related to action movies and recruiting commercials, far more “hard-core” than your average civilian. So sure, I was a Marine. At the very least, I wasn’t them.
Phil Klay (Redeployment)
. . . bush-league sex compared to L.A.; pasties here —total naked public humping in L.A. . . . Las Vegas is a society of armed masturbators/gambling is the kicker here/sex is extra/weird trip for high rollers . . . house-whores for winners, hand jobs for the bad luck crowd.
Hunter S. Thompson (Fear and Loathing in Las Vegas)
Kristen needs time in the morning to shower and get ready for work. Compared to the more advanced topics on the list, such as Be more present in our family’s moments and Take a break from your own head once in a while, the shower-time thing seemed relatively easy to master. I’d start there. Normally on workdays, Kristen would wake up at five thirty or six, a few minutes before the kids, and try to take a quick shower. Inevitably the shower would wake up Emily because her room was next to our bathroom. Emily would toddle past me, sound asleep in my bed, to join Kristen in the bathroom until she finished showering. Then they’d wake up Parker and go downstairs for breakfast. After breakfast (so I’m told) Kristen would play with the kids before returning to our bathroom to finish getting ready, while they crowded her and played at her feet. All I ever saw of this process was the tail end, when Kristen would emerge from the bathroom to kiss me good-bye and tell me she was taking the kids next door to Mary’s. That’s when my day would begin. How can I make time for her to get ready without interfering with my own routine? I wondered, sitting down on the edge of our bed. Maybe she could wake up a half hour earlier, say five A.M.? I didn’t think that would work.
David Finch (The Journal of Best Practices: A Memoir of Marriage, Asperger Syndrome, and One Man's Quest to Be a Better Husband)
Science promised us truth, or at least a knowledge of such relations as our intelligence can seize: it never promised us peace or happiness. Sovereignly indifferent to our feelings, it is deaf to our lamentations. It is for us to endeavour to live with science, since nothing can bring back the illusions it has destroyed.
Gustave Le Bon (The Crowd: A Study of the Popular Mind)
Mr. Adams, the Public Relations Manager, was no fool. Just a handful of female workers had managed to get themselves in the papers, and a policeman had ordered the man from the council to meet with them. Mr. Adams had also seen the response of the crowd. Sacking patriotic women war workers at Christmas would not be a good move.
A.J. Pearce (Yours Cheerfully (The Emmeline Lake Chronicles #2))
As ingenious as this explanation is, it seems to me to miss entirely the emotional significance of the text- its beautiful and beautifully economical evocation of certain difficult feelings that most ordinary people, at least, are all too familiar with: searing regret for the past we must abandon, tragic longing for what must be left behind. (...) Still, perhaps that's the pagan, the Hellenist in me talking. (Rabbi Friedman, by contrast, cannot bring himself even to contemplate that what the people of Sodom intend to do to the two male angels, as they crowd around Lot's house at the beginning of the narrative, is to rape them, and interpretation blandly accepted by Rashi, who blithely points out thta if the Sodomites hadn't wanted sexual pleasure from the angels, Lot wouldn't have suggested, as he rather startingly does, that the Sodomites take his two daughter as subsitutes. But then, Rashi was French.) It is this temperamental failure to understand Sodom in its own context, as an ancient metropolis of the Near East, as a site of sophisticated, even decadent delights and hyper-civilized beauties, that results in the commentator's inability to see the true meaning of the two crucial elements of this story: the angel's command to Lot's family not to turn and look back at the city they are fleeing, and the transformation of Lot's wife into a pillar of salt. For if you see Sodom as beautiful -which it will seem to be all the more so, no doubt, for having to be abandoned and lost forever, precisely the way in which, say, relatives who are dead are always somehow more beautiful and good than those who still live- then it seems clear that Lot and his family are commanded not to look back at it not as a punishment, but for a practical reason: because regret for what we have lost, for the pasts we have to abandon, often poisons any attempts to make a new life, which is what Lot and his family now must do, as Noah and his family once had to do, as indeed all those who survive awful annihilations must somehow do. This explanation, in turn, helps explain the form that the punishment of Lot's wife took- if indeed it was a punishment to begin with, which I personally do not believe it was, since to me it seems far more like a natural process, the inevitable outcome of her character. For those who are compelled by their natures always to be looking back at what has been, rather than forward into the future, the great danger is tears, the unstoppable weeping that the Greeks, if not the author of Genesis, knew was not only a pain but a narcotic pleasure, too: a mournful contemplation so flawless, so crystalline, that it can, in the end, immobilize you.
Daniel Mendelsohn (The Lost: A Search for Six of Six Million)
In the year Ten Million, according to Koradubian, there would be a tremendous house-cleaning. All records relating to the period between the death of Christ and the year One Million A.D. would be hauled to dumps and burned. This would be done, said Koradubian, because museums and archives would be crowding the living right off the earth.
Kurt Vonnegut Jr. (The Sirens of Titan)
No, he would never know his father, who would continue to sleep over there, his face for ever lost in the ashes. There was a mystery about that man, a mystery he had wanted to penetrate. But after all there was only the mystery of poverty that creates beings without names and without a past, that sends them into the vast throng of the nameless dead who made the world while they themselves were destroyed for ever. For it was just that that his father had in common with the men of the Labrador. The Mahon people of the Sahel, the Alsatians on the high plateaus, with this immense island between sand and sea, which the enormous silence was now beginning to envelop: the silence of anonymity; it enveloped blood and courage and work and instinct, it was at once cruel and compassionate. And he who had wanted to escape from the country without name, from the crowd and from a family without a name, but in whom something had gone on craving darkness and anonymity - he too was a member of the tribe, marching blindly into the night near the old doctor who was panting at his right, listening to the gusts of music coming from the square, seeing once more the hard inscrutable faces of the Arabs around the bandstands, Veillard's laughter and his stubborn face - also seeing with a sweetness and a sorrow that wrung his heart the deathly look on his mother's face at the time of the bombing - wandering though the night of the years in the land of oblivion where each one is the first man, where he had to bring himself up, without a father, having never known those moments when a father would call his son, after waiting for him to reach the age of listening, to tell him the family's secret, or a sorrow of long ago, or the experience of his life, those moments when even the ridiculous and hateful Polonius all of a sudden becomes great when he is speaking to Laertes; and he was sixteen, then he was twenty, and no one had spoken to him, and he had to learn by himself, to grow alone, in fortitude, in strength, find his own morality and truth, at last to be born as a man and then to be born in a harder childbirth, which consists of being born in relation to others, to women, like all the men born in this country who, one by one, try to learn without roots and without faith, and today all of them are threatened with eternal anonymity and the loss of the only consecrated traces of their passage on this earth, the illegible slabs in the cemetery that the night has now covered over; they had to learn how to live in relation to others, to the immense host of the conquerors, now dispossessed, who had preceded them on this land and in whom they now had to recognise the brotherhood of race and destiny.
Albert Camus (The First Man)
Yes I have done it all. Tested the shallow waters, swam through the dangerous tides, met strangers, seen friends turn strangers, taken risks to achieve my goals, persevered to out do myself each time, rose high, fell hard, learned to climb, learned to dream and in dreaming learned to relate to reality. I have earned respect, achieved things very young, believed in my potential, questioned it too but through it all I have never stopped to aspire. I am a human and I must adapt to the changing seasons, learn new skills and master them all. Now as I stand and look up, I see a heap of laurels yet to achieve and chest of mysteries yet to resolve. I am not one in the crowd. I'll forever be the one whom they could never be
Adhish Mazumder
While white mob violence against African Americans was an obsession in the South, it was not limited to that region. White supremacy was and is an American reality. Whites lynched blacks in nearly every state, including New York, Minnesota, and California. Wherever blacks were present in significant numbers, the threat of being lynched was always real. Blacks had to “watch their step,” no matter where they were in America. A black man could be walking down the road, minding his business, and his life could suddenly change by meeting a white man or a group of white men or boys who on a whim decided to have some fun with a Negro; and this could happen in Mississippi or New York, Arkansas, or Illinois. By the 1890s, lynching fever gripped the South, spreading like cholera, as white communities made blacks their primary target, and torture their focus. Burning the black victim slowly for hours was the chief method of torture. Lynching became a white media spectacle, in which prominent newspapers, like the Atlanta Constitution, announced to the public the place, date, and time of the expected hanging and burning of black victims. Often as many as ten to twenty thousand men, women, and children attended the event. It was a family affair, a ritual celebration of white supremacy, where women and children were often given the first opportunity to torture black victims—burning black flesh and cutting off genitals, fingers, toes, and ears as souvenirs. Postcards were made from the photographs taken of black victims with white lynchers and onlookers smiling as they struck a pose for the camera. They were sold for ten to twenty-five cents to members of the crowd, who then mailed them to relatives and friends, often with a note saying something like this: “This is the barbeque we had last night.”[17]
James H. Cone (The Cross and the Lynching Tree)
It is true that the real world of the soul is an invisible place, removed from the rush and chatter of crowds, and that the most important portion of life is the secret and solitary portion. Yet the most influential element even of this secluded world and this hidden life, is the element which consists of the ideas and feelings we habitually cherish in relation to our fellow-beings.
William Rounseville Alger (The Solitudes of Nature and of Man; or, The Loneliness of Human Life)
should a legislator, wishing to impose a new tax, choose that which would be theoretically the most just? By no means. In practice the most unjust may be the best for the masses. Should it at the same time be the least obvious, and apparently the least burdensome, it will be the most easily tolerated. It is for this reason that an indirect tax, however exorbitant it be, will always be accepted by the crowd, because, being paid daily in fractions of a farthing on objects of consumption, it will not interfere with the habits of the crowd, and will pass unperceived. Replace it by a proportional tax on wages or income of any other kind, to be paid in a lump sum, and were this new imposition theoretically ten times less burdensome than the other, it would give rise to unanimous protest. This arises from the fact that a sum relatively high, which will appear immense, and will in consequence strike the imagination, has been substituted for the unperceived fractions of a farthing. The new tax would only appear light had it been saved farthing by farthing, but this economic proceeding involves an amount of foresight of which the masses are incapable.
Gustave Le Bon (The Crowd: A Study of the Popular Mind)
The Sun King had dinner each night alone. He chose from forty dishes, served on gold and silver plate. It took a staggering 498 people to prepare each meal. He was rich because he consumed the work of other people, mainly in the form of their services. He was rich because other people did things for him. At that time, the average French family would have prepared and consumed its own meals as well as paid tax to support his servants in the palace. So it is not hard to conclude that Louis XIV was rich because others were poor. But what about today? Consider that you are an average person, say a woman of 35, living in, for the sake of argument, Paris and earning the median wage, with a working husband and two children. You are far from poor, but in relative terms, you are immeasurably poorer than Louis was. Where he was the richest of the rich in the world’s richest city, you have no servants, no palace, no carriage, no kingdom. As you toil home from work on the crowded Metro, stopping at the shop on the way to buy a ready meal for four, you might be thinking that Louis XIV’s dining arrangements were way beyond your reach. And yet consider this. The cornucopia that greets you as you enter the supermarket dwarfs anything that Louis XIV ever experienced (and it is probably less likely to contain salmonella). You can buy a fresh, frozen, tinned, smoked or pre-prepared meal made with beef, chicken, pork, lamb, fish, prawns, scallops, eggs, potatoes, beans, carrots, cabbage, aubergine, kumquats, celeriac, okra, seven kinds of lettuce, cooked in olive, walnut, sunflower or peanut oil and flavoured with cilantro, turmeric, basil or rosemary … You may have no chefs, but you can decide on a whim to choose between scores of nearby bistros, or Italian, Chinese, Japanese or Indian restaurants, in each of which a team of skilled chefs is waiting to serve your family at less than an hour’s notice. Think of this: never before this generation has the average person been able to afford to have somebody else prepare his meals. You employ no tailor, but you can browse the internet and instantly order from an almost infinite range of excellent, affordable clothes of cotton, silk, linen, wool and nylon made up for you in factories all over Asia. You have no carriage, but you can buy a ticket which will summon the services of a skilled pilot of a budget airline to fly you to one of hundreds of destinations that Louis never dreamed of seeing. You have no woodcutters to bring you logs for the fire, but the operators of gas rigs in Russia are clamouring to bring you clean central heating. You have no wick-trimming footman, but your light switch gives you the instant and brilliant produce of hardworking people at a grid of distant nuclear power stations. You have no runner to send messages, but even now a repairman is climbing a mobile-phone mast somewhere in the world to make sure it is working properly just in case you need to call that cell. You have no private apothecary, but your local pharmacy supplies you with the handiwork of many thousands of chemists, engineers and logistics experts. You have no government ministers, but diligent reporters are even now standing ready to tell you about a film star’s divorce if you will only switch to their channel or log on to their blogs. My point is that you have far, far more than 498 servants at your immediate beck and call. Of course, unlike the Sun King’s servants, these people work for many other people too, but from your perspective what is the difference? That is the magic that exchange and specialisation have wrought for the human species.
Matt Ridley (The Rational Optimist: How Prosperity Evolves)
Beyond the public relations efforts of platforms like Uber and Airbnb, there may be deeper reasons why the term “sharing economy” is so popular: It captures some of the thinking and the idealism of the early proponents of economy-wide sharing approaches. It hints at the shift away from faceless, impersonal 20th-century capitalism and toward exchange that is somehow more connected, more embedded in community, more reflective of a shared purpose.
Arun Sundararajan (The Sharing Economy: The End of Employment and the Rise of Crowd-Based Capitalism (The MIT Press))
Later on in Culture and Society, Williams scores a few points by reprinting some absolutist sentences that, taken on their own, represent exaggerations or generalisations. It was a strength and weakness of Orwell’s polemical journalism that he would begin an essay with a bold and bald statement designed to arrest attention—a tactic that, as Williams rightly notices, he borrowed in part from GK Chesterton and George Bernard Shaw. No regular writer can re-read his own output of ephemera without encountering a few wince-making moments of this kind; Williams admits to ‘isolating’ them but has some fun all the same. The flat sentence ‘a humanitarian is always a hypocrite’ may contain a particle of truth—does in fact contain such a particle—but will not quite do on its own. Other passages of Orwell’s, on the failure of the Western socialist movement, read more convincingly now than they did when Williams was mocking them, but are somewhat sweeping for all that. And there are the famous outbursts of ill-temper against cranks and vegetarians and homosexuals, which do indeed disfigure the prose and (even though we still admire Pope and Swift for the heroic unfairness of their invective) probably deserve rebuke. However, Williams betrays his hidden bias even when addressing these relatively easy targets. He upbraids Orwell for the repeated use of the diminutive word ‘little’ as an insult (‘The typical Socialist ... a prim little man,’ ‘the typical little bowlerhatted sneak,’ etc.). Now, it is probable that we all overuse the term ‘little’ and its analogues. Williams does at one point—rather ‘loftily’ perhaps—reproach his New Left colleagues for being too ready to dismiss Orwell as ‘petit-bourgeois.’ But what about (I draw the example at random) Orwell’s disgust at the behaviour of the English crowd in the First World War, when ‘wretched little German bakers and hairdressers had their shops sacked by the mob’?
Christopher Hitchens
What Is Marketing? Some people think marketing is advertising or branding or some other vague concept. While all these are associated with marketing, they are not one and the same. Here’s the simplest, most jargon-free definition of marketing you’re ever likely to come across: If the circus is coming to town and you paint a sign saying “Circus Coming to the Showground Saturday,” that’s advertising. If you put the sign on the back of an elephant and walk it into town, that’s promotion. If the elephant walks through the mayor’s flower bed and the local newspaper writes a story about it, that’s publicity. And if you get the mayor to laugh about it, that’s public relations. If the town’s citizens go to the circus, you show them the many entertainment booths, explain how much fun they’ll have spending money at the booths, answer their questions and, ultimately, they spend a lot at the circus, that’s sales. And if you planned the whole thing, that’s marketing.
Allan Dib (The 1-Page Marketing Plan: Get New Customers, Make More Money, And Stand out From The Crowd)
In the campaign of 1876, Robert G. Ingersoll came to Madison to speak. I had heard of him for years; when I was a boy on the farm a relative of ours had testified in a case in which Ingersoll had appeared as an attorney and he had told the glowing stories of the plea that Ingersoll had made. Then, in the spring of 1876, Ingersoll delivered the Memorial Day address at Indianapolis. It was widely published shortly after it was delivered and it startled and enthralled the whole country. I remember that it was printed on a poster as large as a door and hung in the post-office at Madison. I can scarcely convey now, or even understand, the emotional effect the reading of it produced upon me. Oblivious of my surroundings, I read it with tears streaming down my face. It began, I remember: "The past rises before me like a dream. Again we are in the great struggle for national life.We hear the sounds of preparation--the music of boisterous drums--the silver voices of heroic bugles. We see the pale cheeks of women and the flushed faces of men; and in those assemblages we see all the dead whose dust we have covered with flowers..." I was fairly entranced. he pictured the recruiting of the troops, the husbands and fathers with their families on the last evening, the lover under the trees and the stars; then the beat of drums, the waving flags, the marching away; the wife at the turn of the lane holds her baby aloft in her arms--a wave of the hand and he has gone; then you see him again in the heat of the charge. It was wonderful how it seized upon my youthful imagination. When he came to Madison I crowded myself into the assembly chamber to hear him: I would not have missed it for every worldly thing I possessed. And he did not disappoint me. A large handsome man of perfect build, with a face as round as a child's and a compelling smile--all the arts of the old-time oratory were his in high degree. He was witty, he was droll, he was eloquent: he was as full of sentiment as an old violin. Often, while speaking, he would pause, break into a smile, and the audience, in anticipation of what was to come, would follow him in irresistible peals of laughter. I cannot remember much that he said, but the impression he made upon me was indelible. After that I got Ingersoll's books and never afterward lost an opportunity to hear him speak. He was the greatest orater, I think, that I have ever heard; and the greatest of his lectures, I have always thought, was the one on Shakespeare. Ingersoll had a tremendous influence upon me, as indeed he had upon many young men of that time. It was not that he changed my beliefs, but that he liberated my mind. Freedom was what he preached: he wanted the shackles off everywhere. He wanted men to think boldly about all things: he demanded intellectual and moral courage. He wanted men to follow wherever truth might lead them. He was a rare, bold, heroic figure.
Robert Marion La Follette (La Follette's Autobiography: A Personal Narrative of Political Experiences)
One more thing. I...I kind of hate people. Seriously, I've thought about how to phrase this and the best thing I can say isn't, "I'm not a people person," or something like that. It's that I hate people. some persons, individual persons, I like and love, but when you get eight or more together in a group, I hate that. I mean HATE that. I hate cliques, I hate crowds, and the only reason i got anywhere in retails is that I was always moving around. I had a purpose. My idea of hell is being one of those people in the middle of those crowd shots you see in concerts, you know, where fifteen thousand people are watching some band or something. But it's not just the number of bodies; it's that a person gets stupid when they become people. They are easily convinced of things. So I guess if my story had a heading, like, in your book, it might be "How Clara stopped hating people because they started doing what she said," Or something less wordy that doesn't make me sound like a controlling bitch.
Mike Bockoven (FantasticLand)
Ashes were already falling, not as yet very thickly. I looked round: a dense black cloud was coming up behind us, spreading over the earth like a flood. 'Let us leave the road while we can still see,'I said,'or we shall be knocked down and trampled underfoot in the dark by the crowd behind.' We had scarcely sat down to rest when darkness fell, not the dark of a moonless or cloudy night, but as if the lamp had been put out in a closed room. You could hear the shrieks of women, the wailing of infants, and the shouting of men; some were calling their parents, others their children or their wives, trying to recognize them by their voices. People bewailed their own fate or that of their relatives, and there were some who prayed for death in their terror of dying. Many besought the aid of the gods, but still more imagined there were no gods left, and that the universe was plunged into eternal darkness for evermore. ~Pliny the Younger Trust me…history will record the battle at the Puerto Rico Trench the same way. ~High Commander Mustafa
Pliny the Younger (The Letters of the Younger Pliny: Literally Translated (Classic Reprint))
Idolatry divides Christianity into a shopping mall of sects, each selling their own unique god package. Churches become like stores displaying their relevant music or practical teaching like sexily shaped mannequins. Churches advertise and put on great Sunday matinee shows to attract new customers, competing with other churches for congregants like other corporations compete for clients. This is what happens when faith becomes a set of concepts rather than a relational way of living. A concept makes a better product than a relationship.
Michael Gungor (The Crowd, The Critic And The Muse: A Book For Creators)
I thought of the long-ago afternoon when we first met, a boy and a girl in a crowded plaza. Even then he was an ingrained macho, able to direct his destiny; in contrast, he believed that because I had been born a girl I was at a disadvantage, I should accept my limitations and entrust myself to others’ care. In his eyes, I would never be independent. Huberto had thought that way since he could think at all; it was not likely that the Revolution was going to change those attitudes. I realized that our problems were not related in any way to the fortunes of the guerillas; even if he achieved his dream, there would be no equality for me. For Naranjo, and others like him, “the people” seemed to be composed exclusively of men; we women should contribute to the struggle but were excluded from decision-making and power. His revolution would not change my fate in any fundamental way; under any circumstances, as long as I lived I would still have to make my own way. Perhaps it was at that moment I realized that mine is a war with no end in view; I might as well fight it cheerfully or I would spend my life waiting for some distant victory in order to be happy.
Isabel Allende (Eva Luna)
What Is Marketing? Some people think marketing is advertising or branding or some other vague concept. While all these are associated with marketing, they are not one and the same. Here’s the simplest, most jargon-free definition of marketing you’re ever likely to come across: If the circus is coming to town and you paint a sign saying “Circus Coming to the Showground Saturday,” that’s advertising. If you put the sign on the back of an elephant and walk it into town, that’s promotion. If the elephant walks through the mayor’s flower bed and the local newspaper writes a story about it, that’s publicity. And if you get the mayor to laugh about it, that’s public relations. If the town’s citizens go to the circus, you show them the many entertainment booths, explain how much fun they’ll have spending money at the booths, answer their questions and, ultimately, they spend a lot at the circus, that’s sales. And if you planned the whole thing, that’s marketing. Yup, it’s as simple as that—marketing is the strategy you use for getting your ideal target market to know you, like you and trust you enough to become a customer. All the stuff you usually associate with marketing are tactics.
Allan Dib (The 1-Page Marketing Plan: Get New Customers, Make More Money, And Stand out From The Crowd)
Is what I am not saying, young LaMont Chu, is why you cease to seem to give total effort of self since you begin with the clipping pictures of great professional figures for your adhesive tape and walls. No? Because, privileged gentlemen and boys I am saying, is always something that is too. Cold. Hot. Wet and dry. Very bright sun and you see the purple dots. Very bright hot and you have no salt. Outside is wind, the insects which like the sweat. Inside is smell of heaters, echo, being jammed in together, tarp is overclose to baseline, not enough of room, bells inside clubs which ring the hour loudly to distract, clunk of machines vomiting sweet cola for coins. Inside roof too low for the lob. Bad lighting, so. Or outside: the bad surface. Oh no look no: crabgrass in cracks along baseline. Who could give the total, with crabgrass. Look here is low net high net. Opponent’s relatives heckle, opponent cheats, linesman in semifinal is impaired or cheats. You hurt. You have the injury. Bad knee and back. Hurt groin area from not stretching as asked. Aches of elbow. Eyelash in eye. The throat is sore. A too pretty girl in audience, watching. Who could play like this? Big crowd overwhelming or too small to inspire. Always something.’ [p.458]
David Foster Wallace (Infinite Jest)
Germany had been united in empire for only eight years when Einstein was born in Ulm on March 14, 1879. He grew up in Munich. He was slow to speak, but he was not, as legend has it, slow in his studies; he consistently earned the highest or next-highest marks in mathematics and Latin in school and Gymnasium. At four or five the “miracle” of a compass his father showed him excited him so much, he remembered, that he “trembled and grew cold.” It seemed to him then that “there had to be something behind objects that lay deeply hidden.”624 He would look for the something which objects hid, though his particular genius was to discover that there was nothing behind them to hide; that objects, as matter and as energy, were all; that even space and time were not the invisible matrices of the material world but its attributes. “If you will not take the answer too seriously,” he told a clamorous crowd of reporters in New York in 1921 who asked him for a short explanation of relativity, “and consider it only as a kind of joke, then I can explain it as follows. It was formerly believed that if all material things disappeared out of the universe, time and space would be left. According to the relativity theory, however, time and space disappear together with the things.
Richard Rhodes (The Making of the Atomic Bomb: 25th Anniversary Edition)
Stephens resumed speaking as the crowd quieted. He referred to one final “improvement” the Confederate Constitution had introduced, a brief but crucial clause that banned forever any “bill of attainder, ex post facto law, or law denying or impairing the right of property in negro slaves.” “The new Constitution has put at rest, forever, all the agitating questions relating to our peculiar institutions—African slavery as it exists among us—the proper status of the negro in our form of civilization.” This question, Stephens baldly admitted, “was the immediate cause of the late rupture and present revolution.”20 Stephens then referenced
Don H. Doyle (The Cause of All Nations: An International History of the American Civil War)
People like Mrs. Lee were used to only one kind of Chinese wedding banquet—the kind that took place in the grand ballroom of a five-star hotel. There would be the gorging on salted peanuts during the interminable wait for the fourteen-course dinner to begin, the melting ice sculptures, the outlandish floral centerpieces, the society matron invariably offended by the faraway table she had been placed at, the entrance of the bride, the malfunctioning smoke machine, the entrance of the bride again and again in five different gowns throughout the night, the crying child choking on a fish ball, the three dozen speeches by politicians, token ang mor executives and assorted high-ranking officials of no relation to the wedding couple, the cutting of the twelve-tier cake, someone’s mistress making a scene, the not so subtle counting of wedding cash envelopes by some cousin,* the ghastly Canto pop star flown in from Hong Kong to scream some pop song (a chance for the older crowd to take an extended toilet break), the distribution of tiny wedding fruitcakes with white icing in paper boxes to all the departing guests, and then Yum seng!†—the whole affair would be over and everyone would make the mad dash to the hotel lobby to wait half an hour for their car and driver to make it through the traffic jam.
Kevin Kwan (Crazy Rich Asians (Crazy Rich Asians, #1))
You fasten your seatbelt. The plane is landing. To fly is the opposite of traveling: you cross a gap in space, you vanish into the void, you accept not being in any place for a duration that is itself a kind of void in time; then you reappear, in a place and in a moment with no relation to the where and the when in which you vanished. Meanwhile, what do you do? How do you occupy this absence of yourself from the world and of the world from you? You read; you do not raise your eyes from the book between one airport and the other, because beyond the page there is the void, the anonymity of stopovers, of the metallic uterus that contains you and nourishes you, of the passing crowd always different and always the same.
Italo Calvino (If on a Winter’s Night a Traveler)
Handsome lad like you. There must be some special girl. Come on, what’s her name?” says Caesar. Peeta sighs. “Well, there is this one girl. I’ve had a crush on her ever since I can remember. But I’m pretty sure she didn’t know I was alive until the reaping.” Sounds of sympathy from the crowd. Unrequited love they can relate to. “She have another fellow?” asks Caesar. “I don’t know, but a lot of boys like her,” says Peeta. “So, here’s what you do. You win, you go home. She can’t turn you down then, eh?” says Caesar encouragingly. “I don’t think it’s going to work out. Winning . . . won’t help in my case,” says Peeta. “Why ever not?” says Caesar, mystified. Peeta blushes beet red and stammers out. “Because . . . because . . . she came here with me.
Suzanne Collins (The Hunger Games (The Hunger Games, #1))
Your father doesn't like me," Charley said to Wesley later when Wesley had gotten them away from the crowd. "Father doesn't seem to like anyone," Wesley said. "Don't let it worry you." "But you brought me to his house. I don't like to be in the home of someone who doesn't like me." "But my brother Skylar claims it is his home, and I believe that Skylar does like you," Wesley said. "He's Indian like you." "Yes. We are both Cherokees. What is Skylar's clan?" "I believe I've heard him say that it's Wolf." "Then we are related. I'm Wolf clan." "That's amazing, Charley. So you and my brother are related. Does that make us related too?" "I don't think so, Wesley, because the relationship is through our mothers." "Well, that's too bad. I would like to be your brother.
Robert J. Conley
Humans have adopted such an extreme form of the peak-late strategy because, as a species, we have come to inhabit an equally extreme ecological niche. The main demands imposed upon us by the odd, crowded cave to which we have adapted can be summed up with what I’ll call the Three Cs: we are required to be creative, cultural, and communal. The demands of the Three Cs make us, like the helpless, blind, altricial crow chicks, more vulnerable than robust and less complicated animals. For instance: sharks. You’d never want to put a four-year-old human up against a four-year-old shark. Yet it remains the fact that our weak, mewling infants grow into relative masters of the universe, putting sharks in aquariums, eating their fins in soups, and now, unfortunately, driving them to extinction in many regions of the world.
Edward Slingerland (Drunk: How We Sipped, Danced, and Stumbled Our Way to Civilization)
affect, effect. As a verb, affect means to influence (‘Smoking may affect your health’) or to adopt a pose or manner (‘He affected ignorance’). Effect as a verb means to accomplish (‘The prisoners effected an escape’). As a noun, the word needed is almost always effect (as in ‘personal effects’ or ‘the damaging effects of war’). Affect as a noun has a narrow psychological meaning to do with emotional states (by way of which it is related to affection). It is worth noting that affect as a verb is nearly always bland and almost meaningless. In ‘The winter weather affected profits in the building division’ (The Times) and ‘The noise of the crowds affected his play’ (Daily Telegraph), it is by no means clear whether the noise and weather helped or hindered or delayed or exacerbated the profits and play. A more precise word can almost always be found.
Bill Bryson (Troublesome Words)
One New Guinea friend surprised me by telling me that what she most likes about life in the U.S. is its “anonymity.” She explained that anonymity means to her the freedom to step away from the social bonds that make life in New Guinea emotionally full, but also confining. To my friend, anonymity includes the freedom to be alone, to walk alone, to have privacy, to express oneself, to debate openly, to hold unconventional views, to be more immune to peer pressures, and not to have one’s every action scrutinized and discussed. It means the freedom to sit in a café on a crowded street and read a newspaper in peace, without being besieged by acquaintances asking for help with their problems. It means the freedom of Americans to advance themselves as individuals, with much less obligation to share their earnings with all their relatives than in New Guinea.
Jared Diamond (The World Until Yesterday: What Can We Learn from Traditional Societies?)
When we speak of the human animal's spontaneous interchange with the animate landscape, we acknowledge a felt relation to the mysterious that was active long before any formal or priestly religions. The instinctive rapport with an enigmatic cosmos at once both nourishing and dangerous lies at the ancient heart of all we have come to call "the sacred". Temporarily forgotten, paved over yet never eradicated, this old reciprocity with the breathing earth was here long before all our formal religions, and it will likely outlast all our formal religions. For it has always been operative underneath our various religions, nourishing them from below like a subterranean river. There is no disdain for religion in such a statement. We can honor the awesome eloquence of each religion while acknowledging the precarious nature of church-based faiths in today's crowded and crisis-ridden world, where people of divergent scriptures must somehow learn to get along. Our greatest hope for the future rests not in the triumph of any single set of beliefs, but in the acknowledgment of a felt mystery that underlies all our doctrines. It rests in the remembering of that corporeal faith that flows underneath all mere beliefs: the human body's implicit faith in the steady sustenance of the air and the renewal of light every dawn, its faith in mountains and rivers and the enduring support of the ground, in the silent germination of seeds and the cyclical return of the salmon. There are no priests needed in such a faith, no intermediaries or experts necessary to effect our contact with the sacred, since - carnally immersed as we are in the thick of this breathing planet - we each have our own intimate access to the big mystery.
David Abram (Becoming Animal: An Earthly Cosmology)
Such is the lot of the knight that even though my patrimony were ample and adequate for my support, nevertheless here are the disturbances which give me no quiet. We live in fields, forests, and fortresses. Those by whose labors we exist are poverty-stricken peasants, to whom we lease our fields, vineyards, pastures, and woods. The return is exceedingly sparse in proportion to the labor expended. Nevertheless the utmost effort is put forth that it may be bountiful and plentiful, for we must be diligent stewards. I must attach myself to some prince in the hope of protection. Otherwise every one will look upon me as fair plunder. But even if I do make such an attachment hope is beclouded by danger and daily anxiety. If I go away from home I am in peril lest I fall in with those who are at war or feud with my overlord, no matter who he is, and for that reason fall upon me and carry me away. If fortune is adverse, the half of my estates will be forfeit as ransom. Where I looked for protection I was ensnared. We cannot go unarmed beyond to yokes of land. On that account, we must have a large equipage of horses, arms, and followers, and all at great expense. We cannot visit a neighboring village or go hunting or fishing save in iron. Then there are frequently quarrels between our retainers and others, and scarcely a day passes but some squabble is referred to us which we must compose as discreetly as possible, for if I push my claim to uncompromisingly war arises, but if I am too yielding I am immediately the subject of extortion. One concession unlooses a clamor of demands. And among whom does all this take place? Not among strangers, my friend, but among neighbors, relatives, and those of the same household, even brothers. These are our rural delights, our peace and tranquility. The castle, whether on plain or mountain, must be not fair but firm, surrounded by moat and wall, narrow within, crowded with stalls for the cattle, and arsenals for guns, pitch, and powder. Then there are dogs and their dung, a sweet savor I assure you. The horsemen come and go, among them robbers, thieves, and bandits. Our doors are open to practically all comers, either because we do not know who they are or do not make too diligent inquiry. One hears the bleating of sheep, the lowing of cattle, the barking of dogs, the shouts of men working in the fields, the squeaks or barrows and wagons, yes, and even the howling of wolves from nearby woods. The day is full of thought for the morrow, constant disturbance, continual storms. The fields must be ploughed and spaded, the vines tended, trees planted, meadows irrigated. There is harrowing, sowing, fertilizing, reaping, threshing: harvest and vintage. If the harvest fails in any year, then follow dire poverty, unrest, and turbulence.
Ulrich von Hutten (Ulrich von Hutten and the German Reformation)
The weather was fine, and, not to create suspicion, I took a turn at landscape, — this was after our quarrel was made up, you understand. After walking along the ramparts for some time, I was coming tranquilly home with my hands in my pockets, when I saw the street crowded with people. Such a crowd! like that for an execution. It fell upon me; I was seized, garroted, gagged, and guarded by the police. Ah! you don’t know — and I hope you never may know — what it is to be taken for a murderer by a maddened populace which stones you and howls after you from end to end of the principal street of a town, shouting for your death! Ah! those eyes were so many flames, all mouths were a single curse, while from the volume of that burning hatred rose the fearful cry: ‘To death! to death! down with the murderer!’” “So those Dalmatians spoke our language, did they?” said the count. “I observe you relate the scene as if it happened yesterday.
Honoré de Balzac (Works of Honore de Balzac)
Just across from Bismarck stood Fort Lincoln where friends and relatives of Custer’s dead cavalrymen still lived, and these emigrating Sioux could perceive such bitterness in the air that one Indian on the leading boat displayed a white flag. Yet, in accordance with the laws of human behavior, the farther downstream they traveled the less hostility they encountered, and when the tiny armada reached Standing Rock near the present border of South Dakota these Indians were welcomed as celebrities. Men, women and children crowded aboard the General Sherman to shake hands with Sitting Bull. Judson Elliot Walker, who was just then finishing a book on Custer’s campaigns, had to stand on a chair to catch a glimpse of the medicine man and reports that he was wearing “green wire goggles.” No details are provided, so green wire goggles must have been a familiar sight in those days. Sitting Bull mobbed by fans while wearing green wire goggles. It sounds like Hollywood.
Evan S. Connell (Son of the Morning Star: General Custer and the Battle of the Little Bighorn)
In fact, there did not seem to be any limit to what Grof's LSD subjects could tap into. They seemed capable of knowing what it was like to be every animal, and even plant, on the tree of evolution. They could experience what it was like to be a blood cell, an atom, a thermonuclear process inside the sun, the consciousness of the entire planet, and even the consciousness of the entire cosmos. More than that, they displayed the ability to transcend space and time, and occasionally they related uncannily accurate precognitive information. In an even stranger vein they sometimes encountered nonhuman intelligences during their cerebral travels, discarnate beings, spirit guides from "higher planes of consciousness, " and other suprahuman entities. On occasion subjects also traveled to what appeared to be other universes and other levels of reality. In one particularly unnerving session a young man suffering from depression found himself in what seemed to be another dimension. It had an eerie luminescence, and although he could not see anyone he sensed that it was crowded with discarnate beings. Suddenly he sensed a presence very close to him, and to his surprise it began to communicate with him telepathically. It asked him to please contact a couple who lived in the Moravian city of Kromeriz and let them know that their son Ladislav was well taken care of and doing all right. It then gave him the couple's name, street address, and telephone number. The information meant nothing to either Grof or the young man and seemed totally unrelated to the young man's problems and treatment. Still, Grof could not put it out of his mind. "After some hesitation and with mixed feelings, I finally decided to do what certainly would have made me the target of my colleagues' jokes, had they found out, " says Grof. "I went to the telephone, dialed the number in Kromeriz, and asked if I could speak with Ladislav. To my astonishment, the woman on the other side of the line started to cry. When she calmed down, she told me with a broken voice: 'Our son is not with us any more; he passed away, we lost him three weeks ago.
Michael Talbot (The Holographic Universe)
It wasn't just this street that she was afraid of or that was bad. It was any street where people were packed together like sardines in a can. And it wasn't just this city. It was any city where they set up a line and say black folks stay on this side and white folks on this side, so that the black folks were crammed on top of each other—jammed and packed and forced into the smallest possible space until they were completely cut off from light and air. It was any place where the women had to work to support the families because the men couldn't get jobs and the men got bored and pulled out and the kids were left without proper homes because there was nobody around to put a heart into it. Yes. It was any place where people were so damn poor they didn't have time to do anything but work, and their bodies were the only source of relief from the pressure under which they lived; and where the crowding together made the young girls wise beyond their years. It all added up to the same thing, she decided—white people. She hated them. She would always hate them.
Ann Petry (The Street)
There’s a story about legendary copywriter Gary Halbert, who once asked a room of aspiring writers, “Imagine you’re opening a hamburger stand on the beach—what do you need most to succeed?” Answers included, “secret sauce,” and “great location” and “quality meat.” Halbert replied, “You missed the most important thing—A STARVING CROWD.” Your job is to find that “starving crowd” who can’t live without what it is you have to offer. What we want to do in terms of targeting is to find good, prospective customers for our business that can be reached affordably, that are likely to buy, that are able to buy, and preferably who already know of us, or are likely to trust us. Once you get this down, and you nail exactly who your slam-dunk customer truly is—the person you absolutely want to do business with over and again—then you’ll be able to make your marketing “magnetic” because you’ll be using words and phrases that’ll attract your target audience. This makes your job much easier, because you can talk to them using language they relate to about what it is they really want.
Dan Kennedy (Magnetic Marketing: How To Attract A Flood Of New Customers That Pay, Stay, and Refer)
His reputation rests on his standing as the wit of his day, though his shows are seldom cited as the funniest in radio. His humor has paled, and today he plays to a tougher audience than he ever faced in life. This is a crowd reared on comedy that censors nothing. It has no hook, but it is harsh, impatient, and unforgiving. In some quarters he is found lacking, but others see him as a humorist in the truest sense. “Fred will last,” predicted comic Steve Allen, no relation. Listening to an old Town Hall Tonight, a modern listener might wonder, where is the humor? Some of these sound as dusty as the museum pieces that he himself found them to be in later life: as dead as yesterday’s newspaper. Perhaps this is the answer. When Allen went into topical humor, at the beginning of his career, he may have forfeited his only opportunity to be the Mark Twain of his century. He had flashes of undeniable brilliance. But the main body of his work deals with the day-to-day fodder of another time, and sons have seldom been amused by the embarrassments or tragedies of their fathers.
John Dunning (On the Air: The Encyclopedia of Old-Time Radio)
Living in this niche therefore requires both individual and collective creativity, intensive cooperation, a tolerance for strangers and crowds, and a degree of openness and trust that is entirely unmatched among our closest primate relatives. Compared to fiercely individualistic and relentlessly competitive chimpanzees, for instance, we are like goofy, tail-wagging puppies. We are almost painfully docile, desperately in need of affection and social contact, and wildly vulnerable to exploitation. As Sarah Blaffer Hrdy, an anthropologist and primatologist, notes, it is remarkable that hundreds of people will cram themselves shoulder to shoulder into a tiny airplane, obediently fasten their seat belts, eat their packets of stale crackers, watch movies and read magazines and chat politely with their neighbors, and then file peacefully off at the other end. If you packed a similar number of chimpanzees onto a plane, what you’d end up with at the other end is a long metal tube full of blood and dismembered body parts.6 Humans are powerful in groups precisely because we are weak as individuals, pathetically eager to connect with one another, and utterly dependent on the group for survival.
Edward Slingerland (Drunk: How We Sipped, Danced, and Stumbled Our Way to Civilization)
OUR ABILITY TO RECOGNIZE FAMILIAR THINGS At first glance our ability to recognize familiar things may not seem so unusual, but brain researchers have long realized it is quite a complex ability. For example, the absolute certainty we feel when we spot a familiar face in a crowd of several hundred people is not just a subjective emotion, but appears to be caused by an extremely fast and reliable form of information processing in our brain. In a 1970 article in the British science magazine Nature, physicist Pieter van Heerden proposed that a type of holography known as recognition holography offers a way of understanding this ability. * In recognition holography a holographic image of an object is recorded in the usual manner, save that the laser beam is bounced off a special kind of mirror known as a focusing mirror before it is allowed to strike the unexposed film. If a second object, similar but not identical * Van Heerden, a researcher at the Polaroid Research Laboratories in Cambridge, Massachusetts, actually proposed his own version of a holographic theory of memory in 1963, but his work went relatively unnoticed. to the first, is bathed in laser light and the light is bounced off the mirror and onto the film after it has been developed, a bright point of light will appear on the film. The brighter and sharper the point of light the greater the degree of similarity between the first and second objects. If the two objects are completely dissimilar, no point of light will appear. By placing a light-sensitive photocell behind the holographic film, one can actually use the setup as a mechanical recognition system.7 A similar technique known as interference holography may also explain how we can recognize both the familiar and unfamiliar features of an image such as the face of someone we have not seen for many years. In this technique an object is viewed through a piece of holographic film containing its image. When this is done, any feature of the object that has changed since its image was originally recorded will reflect light differently. An individual looking through the film is instantly aware of both how the object has changed and how it has remained the same. The technique is so sensitive that even the pressure of a finger on a block of granite shows up immediately, and the process has been found to have practical applications in the materials testing industry.
Michael Talbot (The Holographic Universe)
I was reading a book about the cosmos recently,” he says, and then he looks around and goes, “Hold on, trust me, this relates.” The crowd laughs again. “And I was reading about different theories about the universe. I was really taken with this theory that some very credible physicists believe in called the multiverse theory. And it states that everything that is possible happens. That means that when you flip a quarter, it comes down heads and tails. Not heads or tails. Every time you flip a coin and it comes up heads, you are merely in the universe where the coin came up heads. There is another version of you out there, created the second the quarter flipped, who saw it come up tails. Every second of every day, the world is splitting further and further into an infinite number of parallel universes, where everything that could happen is happening. There are millions, trillions, or quadrillions, I guess, of different versions of ourselves living out the consequences of our choices. What I’m getting at here is that I know there may be universes out there where I made different choices and they led me somewhere else, led me to someone else.” He looks at Gabby. “And my heart breaks for every single version of me that didn’t end up with you.
Taylor Jenkins Reid (Maybe in Another Life)
A Prescription for a Simple Life 1. Write in a journal daily, or almost daily. 2. Take three to four months off every few years and go live in some very different place, preferably a foreign country. 3. Limit your work (outside of the home) to 30 hours a week, 20 if you are a parent. 4. Don't let any material thing come into your home unless you absolutely love it and want to keep it for the rest of your life or until it is beyond repair. 5. Spend at least an hour a week in a natural setting, away from crowds of people, traffic, and buildings. Three to four hours of nature time each week is even better. 6. Live in a home with only those rooms that you or someone in your family use every day. 7. Select a home and place of work no more than 30 minutes away from each other. 8. Do whatever you need to do to connect with a sense of spirit in your life, whether it be prayer, religious services, meditation, spiritually-related reading, or walking in nature. 9. Seek the support of others who want to simplify their lives. Join or start a simplicity circle if you enjoy group interaction. 10. Practice saying no. Say no to those things that don't bring you inner peace and fulfillment, whether it be more things, more career responsibility, or more social activities.
Linda Breen Pierce (Choosing Simplicity: Real People Finding Peace and Fulfillment in a Complex World)
Towards the end of September the officers went to a man in prison, whom they found quietly playing at cards, and gave him notice that he was to die in two hours. The wretched creature was horror-struck; for, during the six months he had been forgotten, he had no longer thought on death; he was confessed, bound, his hair cut off, he was placed in the fatal cart, and taken to the place of execution; the executioner took him from the priest; laid him down and on the see-saw, put him in the oven, to use slang, and then let loose the axe. The heavy triangle of iron slowly detached itself, falling by jerks down the slides, until, horrible to relate, it gashed the man, but without killing him! The poor creature uttered a frightful cry. The disconcerted executioner hauled up the axe, and let it slide down again. A second time, the neck of the malefactor was cut, without being severed. Again he shrieked, the crowd joining him. The executioner raised the axe a third time, hoping to do better at the third stroke, but, no! The third stroke only started a third stream of blood on the prisoner’s neck, but the head did not fall. Let us cut short these fearful details. Five times the axe was raised and let fall, and after the fifth stroke, the condemned was still shrieking for mercy.
Victor Hugo (Complete Works of Victor Hugo)
Not long ago, Malthusian thinking was revived with a vengeance. In 1967 William and Paul Paddock wrote Famine 1975!, and in 1968 the biologist Paul R. Ehrlich wrote The Population Bomb, in which he proclaimed that “the battle to feed all of humanity is over” and predicted that by the 1980s sixty-five million Americans and four billion other people would starve to death. New York Times Magazine readers were introduced to the battlefield term triage (the emergency practice of separating wounded soldiers into the savable and the doomed) and to philosophy-seminar arguments about whether it is morally permissible to throw someone overboard from a crowded lifeboat to prevent it from capsizing and drowning everyone.10 Ehrlich and other environmentalists argued for cutting off food aid to countries they deemed basket cases.11 Robert McNamara, president of the World Bank from 1968 to 1981, discouraged financing of health care “unless it was very strictly related to population control, because usually health facilities contributed to the decline of the death rate, and thereby to the population explosion.” Population-control programs in India and China (especially under China’s one-child policy) coerced women into sterilizations, abortions, and being implanted with painful and septic IUDs.12
Steven Pinker (Enlightenment Now: The Case for Reason, Science, Humanism, and Progress)
Many kinds of animal behavior can be explained by genetic similarity theory. Animals have a preference for close kin, and study after study has shown that they have a remarkable ability to tell kin from strangers. Frogs lay eggs in bunches, but they can be separated and left to hatch individually. When tadpoles are then put into a tank, brothers and sisters somehow recognize each other and cluster together rather than mix with tadpoles from different mothers. Female Belding’s ground squirrels may mate with more than one male before they give birth, so a litter can be a mix of full siblings and half siblings. Like tadpoles, they can tell each other apart. Full siblings cooperate more with each other than with half-siblings, fight less, and are less likely to run each other out of the territory when they grow up. Even bees know who their relatives are. In one experiment, bees were bred for 14 different degrees of relatedness—sisters, cousins, second cousins, etc.—to bees in a particular hive. When the bees were then released near the hive, guard bees had to decide which ones to let in. They distinguished between degrees of kinship with almost perfect accuracy, letting in the closest relatives and chasing away more distant kin. The correlation between relatedness and likelihood of being admitted was a remarkable 0.93. Ants are famous for cooperation and willingness to sacrifice for the colony. This is due to a quirk in ant reproduction that means worker ants are 70 percent genetically identical to each other. But even among ants, there can be greater or less genetic diversity, and the most closely related groups of ants appear to cooperate best. Linepithema humile is a tiny ant that originated in Argentina but migrated to the United States. Many ants died during the trip, and the species lost much of its genetic diversity. This made the northern branch of Linepithema humile more cooperative than the one left in Argentina, where different colonies quarrel and compete with each other. This new level of cooperation has helped the invaders link nests into supercolonies and overwhelm local species of ants. American entomologists want to protect American ants by introducing genetic diversity so as to make the newcomers more quarrelsome. Even plants cooperate with close kin and compete with strangers. Normally, when two plants are put in the same pot, they grow bigger root systems, trying to crowd each other out and get the most nutrients. A wild flower called the Sea Rocket, which grows on beaches, does not do that if the two plants come from the same “mother” plant. They recognize each others’ root secretions and avoid wasteful competition.
Jared Taylor
Hefner explained in an interview that was published in Playboy: “Man is the only animal capable of controlling his environment, and what I’ve created is a private world that permits me to live my life without a lot of the wasted time and motion that consume a large part of most people’s lives. The man who has a job in the city and a house in the suburbs is losing two or three hours a day simply moving himself physically from where he lives to where he works and back again. Then he has to take the time and energy to go out for lunch in some crowded restaurant, where he’s more than likely dealt with in a rushed and impersonal fashion. He’s living his life according to a preconceived notion—certainly not his own—of what a daily routine ought to be…. The details of most people’s daily regimen,” Hefner went on, “are dictated by the clock. They eat breakfast, lunch and dinner at a time generally prescribed by social custom. They work during the day and sleep at night. But in the mansion it is, quite literally, the time of day that you want it to be…. One of the greatest sources of frustration in contemporary society is that people feel so powerless, not only in relation to what happens in the world around them but in influencing what happens in their own lives. Well, I don’t feel that frustration, because I’ve taken control of my life.
Gay Talese (Thy Neighbor's Wife)
He had, he said, floated off from a very ordinary series of dream-pictures into a scene whose strangeness was related to nothing he had ever read. It was of this world, and yet not of it—a shadowy geometrical confusion in which could be seen elements of familiar things in most unfamiliar and perturbing combinations. There was a suggestion of queerly disordered pictures superimposed one upon another; an arrangement in which the essentials of time as well as of space seemed dissolved and mixed in the most illogical fashion. In this kaleidoscopic vortex of phantasmal images were occasional snapshots, if one might use the term, of singular clearness but unaccountable heterogeneity. Once my uncle thought he lay in a carelessly dug open pit, with a crowd of angry faces framed by straggling locks and three-cornered hats frowning down on him. Again he seemed to be in the interior of a house—an old house, apparently—but the details and inhabitants were constantly changing, and he could never be certain of the faces or the furniture, or even of the room itself, since doors and windows seemed in just as great a state of flux as the more presumably mobile objects. It was queer—damnably queer—and my uncle spoke almost sheepishly, as if half expecting not to be believed, when he declared that of the strange faces many had unmistakably borne the features of the Harris family. And all the while there was a personal sensation of choking, as if some pervasive presence had spread itself through his body and sought to possess itself of his vital processes.
H.P. Lovecraft (Sleep No More: Twenty Masterpieces of Horror for the Connoisseur)
BEYOND THE GAME In 2007 some of the Colorado Rockies’ best action took place off the field. The Rocks certainly boasted some game-related highlights in ’07: There was rookie shortstop Troy Tulowitzki turning the major league’s thirteenth unassisted triple play on April 29, and the team as a whole made an amazing late-season push to reach the playoffs. Colorado won 13 of its final 14 games to force a one-game wild card tiebreaker with San Diego, winning that game 9–8 after scoring three runs in the bottom of the thirteenth inning. Marching into the postseason, the Rockies won their first-ever playoff series, steamrolling the Phillies three games to none. But away from the cheering crowds and television cameras, Rockies players turned in a classic performance just ahead of their National League Division Series sweep. They voted to include Amanda Coolbaugh and her two young sons in Colorado’s postseason financial take. Who was Amanda Coolbaugh? She was the widow of former big-leaguer Mike Coolbaugh, a coach in the Rockies’ minor league organization who was killed by a screaming line drive while coaching first base on July 22. Colorado players voted a full playoff share—potentially worth hundreds of thousands of dollars—to the grieving young family. Widows and orphans hold a special place in God’s heart, too. Several times in the Old Testament, God reminded the ancient Jews of His concern for the powerless—and urged His people to follow suit: “Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow” (Isaiah 1:17). Some things go way beyond the game of baseball. Will you?
Paul Kent (Playing with Purpose: Baseball Devotions: 180 Spiritual Truths Drawn from the Great Game of Baseball)
The one thing that seemed to be on our side, however, was the reality on the streets of Egypt. Day after day, the protests spread and Mubarak’s regime seemed to crumble around him. On February 11, I woke to the news that Mubarak had fled to the resort town of Sharm el Sheikh and resigned. It was, it seemed, a happy ending. Jubilant crowds celebrated in the streets of Cairo. I drafted a statement for Obama that drew comparisons between what had just taken place and some of the iconic movements of the past several decades—Germans tearing down a wall, Indonesians upending a dictatorship, Indians marching nonviolently for independence. I went up to the Oval Office that morning to review the statement with Obama. “You should feel good about this,” he said. “I do,” I replied. “Though I’m not sure all of the principals do.” “You know,” he said, “one of the things that made it easier for me is that I didn’t really know Mubarak.” He mentioned that George H. W. Bush had called Mubarak at the height of the protests to express his support. “But it’s not just Bush. The Clintons, Gates, Biden—they’ve known Mubarak[…] “for decades.” I thought of Biden’s perennial line: All foreign policy is an “extension of personal relationships. “If it had been King Abdullah,” Obama said, referring to the young Jordanian monarch with whom he’d struck up a friendship, “I don’t know if I could have done the same thing.” As Obama delivered a statement to a smattering of press, it seemed that history might at last be breaking in a positive direction in the Middle East. His tribute to the protests was unabashed. Yet our own government was still wired to defer to the Egyptian military, and ill equipped to support a transition to democracy once the president had spoken.
Ben Rhodes (The World As It Is: Inside the Obama White House)
In the last few weeks we have been provided with fresh examples of American hypocrisy. In Augusta, Georgia, six blacks were killed in racial violence that followed a protest against the inhuman conditions in the local jail. All of them were shot in the back, some as many as nine times, and possibly four were bystanders. At Jackson State College in Mississippi, highway police fired into a crowd of students, killing two and wounding nine. There is no evidence to prove the police claim that they were being fired on by snipers, but there is evidence which indicates that the police fired on the students with automatic weapons. And finally, there is the report from the Chicago grand jury that the killing of two Black Panthers last December did not result from a "shoot-out" between the Panthers and the police, as the police had claimed. All the available evidence points to a police ambush in which the Panthers were murdered. What are black Americans to think when such events are forgotten almost as soon as they happen, while the death of young white students is made into a national tragedy? The answer is obvious, and, sadly, it is one that we have known all along: that in America the life of a white person is considered to be more valuable than the life of a black person; that the killing of a white student thrusts a lance of grief through the heart of white America, while the killing of a black is condoned or rationalized on the grounds that blacks are violent and thus deserve to be killed, or that they have been persecuted for so long that somehow they have become "used to" death. My own feeling is that the word "racism" is thrown about too loosely these days, but considering what has happened in the last few weeks, I these days, but considering what has think it accurately describes much of what goes on "in white America.
Bayard Rustin (Down the Line: The Collected Writings of Bayard Rustin)
Is it hard for you to be in an Abnegation house again? I meant to ask before. We can go somewhere else, if it is.” I finish my second piece of bread. All Abnegation houses are the same, so this living room is exactly the same as my own, and it does bring back memories, if I look at it carefully. Light glowing through the blinds every morning, enough for my father to read by. The click of my mother’s knitting needles every evening. But I don’t feel like I’m choking. It’s a start. “Yes,” I say. “But not as hard as you might think.” He raises an eyebrow. “Really. The simulations in Erudite headquarters…helped me, somehow. To hold on, maybe.” I frown. “Or maybe not. Maybe they helped me to stop holding on so tightly.” That sounds right. “Someday I’ll tell you about it.” My voice sounds far away. He touches my cheek and, even though we’re in a room full of people, crowded by laughter and conversation, slowly kisses me. “Whoa there, Tobias,” says the man to my left. “Weren’t you raised a Stiff? I thought the most you people did was…graze hands or something.” “Then how do you explain all the Abnegation children?” Tobias raises his eyebrows. “They’re brought into being by sheer force of will,” the woman on the arm of the chair interjects. “Didn’t you know that, Tobias?” “No, I wasn’t aware.” He grins. “My apologies.” They all laugh. We all laugh. And it occurs to me that I might be meeting Tobias’s true faction. They are not characterized by a particular virtue. They claim all colors, all activities, all virtues, and all flaws as their own. I don’t know what binds them together. The only common ground they have, as far as I know, is failure. Whatever it is, it seems to be enough. I feel, as I look at him, that I am finally seeing him as he is, instead of how he is in relation to me. So how well do I really know him, if I have not seen this before?
Veronica Roth (Insurgent (Divergent, #2))
Let me put the contrast in a single concrete example. The physician who finds time to give personal attention to his patients and listens to them. carefully probing inner conditions that may be more significant than any laboratory reports, has become a rarity. Where the power complex is dominant, a visit to a physician is paced, not to fit the patient's needs, but mainly to perform the succession of physical tests upon which the diagnosis will be based. Yet if there were a sufficient number of competent physicians on hand whose inner resources were as available as their laboratory aids, a more subtle diagnosis might be possible, and the patient's subjective response might in many cases effectively supplement the treatment. Thoreau expressed this to perfection when he observed in his 'Journal' that "the really efficient laborer will be found not to crowd his day with work, but will saunter to his task surrounded by a wide halo of ease and leisure." Without this slowing of the tempo of all activities the positive advantages of plenitude could not be sufficiently enjoyed; for the congestion of time is as threatening to the good life as the congestion of space or people, and produces stresses and tensions that equally undermine human relations. The inner stability that such a slowdown brings about is essential to the highest uses of the mind, through opening up that second life which one lives in reflection and contemplation and self-scrutiny. The means to escape from the "noisy crowing up of things and whatsoever wars on the divine" was one of the vital offerings of the classic religions: hence their emphasis was not on technological productivity but on personal poise. The old slogan of New York subway guards in handling a crush of passengers applies with even greater force to the tempo of megatechnic society: "What's your hurry...Watch your step!
Lewis Mumford (The Pentagon of Power (The Myth of the Machine, Vol 2))
Astrophage has a predator!” There’s a whole biosphere at Adrian. Not just Astrophage. There’s even an active biosphere within the Petrova line. This is where it all started. Has to be. How else can we explain countless extremely different life-forms that all evolved to migrate in space? They all came from the same genetic root. Astrophage was just one of many, many life-forms that evolved here. And with all life, there is variance and predation. Adrian isn’t just some planet that Astrophage infected. It’s the Astrophage homeworld! And it’s the home of Astrophage’s predators. “This is amazing!” I yell. “If we find a predator…” “We take home!” Rocky says, two octaves higher than normal. “It eat Astrophage, breed, eat more Astrophage, breed, eat more more more! Stars saved!” “Yes!” I press my knuckles against the tunnel wall. “Fist-bump!” “What, question?” I rap the tunnel again. “This. Do this.” He emulates my gesture against the wall opposite my hand. “Celebration!” I say. “Celebration!” The crew of the Hail Mary sat on the couch in the break room, each with their drink of choice. Commander Yáo had a German beer, Engineer Ilyukhina had a distressingly large tumbler of vodka, and Science Specialist DuBois had a glass of 2003 Cabernet Sauvignon that he had poured ten minutes in advance to ensure it had time to breathe. The break room itself had been a struggle to arrange. Stratt didn’t like anything that wasn’t directly related to the mission, and an aircraft carrier wasn’t exactly overflowing with extra space. Still, with more than a hundred scientists from all over the world demanding a place to relax, she had relented. A small room in the corner of the hangar deck was built to house the “extravagance.” Dozens of people crowded into the room and watched the TV feed on the wall-mounted monitor. By silent agreement, the crew got to sit on the couch.
Andy Weir (Project Hail Mary)
Negroes have proceeded from a premise that equality means what it says, and they have taken white Americans at their word when they talked of it as an objective. But most whites in America in 1967, including many persons of goodwill, proceed from a premise that equality is a loose expression for improvement. White America is not even psychologically organized to close the gap—essentially it seeks only to make it less painful and less obvious but in most respects to retain it. Most of the abrasions between Negroes and white liberals arise from this fact. White America is uneasy with injustice and for ten years it believed it was righting wrongs. The struggles were often bravely fought by fine people. The conscience of man flamed high in hours of peril. The days can never be forgotten when the brutalities at Selma caused thousands all over the land to rush to our side, heedless of danger and of differences in race, class and religion. After the march to Montgomery, there was a delay at the airport and several thousand demonstrators waited more than five hours, crowding together on the seats, the floors and the stairways of the terminal building. As I stood with them and saw white and Negro, nuns and priests, ministers and rabbis, labor organizers, lawyers, doctors, housemaids and shopworkers brimming with vitality and enjoying a rare comradeship, I knew I was seeing a microcosm of the mankind of the future in this moment of luminous and genuine brotherhood. But these were the best of America, not all of America. Elsewhere the commitment was shallower. Conscience burned only dimly, and when atrocious behavior was curbed, the spirit settled easily into well-padded pockets of complacency. Justice at the deepest level had but few stalwart champions. A good many observers have remarked that if equality could come at once the Negro would not be ready for it. I submit that the white American is even more unprepared.
Martin Luther King Jr. (Where Do We Go from Here: Chaos or Community?)
During the second half of the sixties, the center of the crisis shifted to the sprawling ghettos of the North. Here black experience was radically different from that in the South. The stability of institutional relationships was largely absent in Northern ghettos, especially among the poor. Over twenty years ago, the black sociologist E. Franklin Frazier was able to see the brutalizing effect of urbanization upon lower class blacks : ". . . The bonds of sympathy and community of interests that held their parents together in the rural environment have been unable to withstand the disintegrating forces in the city." Southern blacks migrated North in search of work, seeking to become transformed from a peasantry into a working class. But instead of jobs they found only misery, and far from becoming a proletariat, they came to constitute a lumpenproletariat, an underclass of rejected people. Frazier's prophetic words resound today with terrifying precision: ". . . As long as the bankrupt system of Southern agriculture exists, Negro families will continue to seek a living in the towns and cities of the country. They will crowd the slum areas of Southern cities or make their way to Northern cities, where their family life will become disrupted and their poverty will force them to depend upon charity." Out of such conditions, social protest was to emerge in a form peculiar to the ghetto, a form which could never have taken root in the South except in such large cities as Atlanta or Houston. The evils in the North are not easy to understand and fight against, or at least not as easy as Jim Crow, and this has given the protest from the ghetto a special edge of frustration. There are few specific injustices, such as a segregated lunch counter, that offer both a clear object of protest and a good chance of victory. Indeed, the problem in the North is not one of social injustice so much as the results of institutional pathology. Each of the various institutions touching the lives of urban blacks—those relating to education, health, employment, housing, and crime—is in need of drastic reform. One might say that the Northern race problem has in good part become simply the problem of the American city—which is gradually becoming a reservation for the unwanted, most of whom are black.
Bayard Rustin (Down the Line: The Collected Writings of Bayard Rustin)
CRUNCH! Izzy jumped off the bench, which made Alex laugh all over again. “Chill out.” He pointed at a cloud of smoke. “Look, it’s over, see? Number fifty-seven won.” Terrific. The driver of a purple-and-gray wreck waved at the cheering crowd as he circled the other dead and crunched cars. “Survival of the fittest, huh?” Alex put on that smirk that signaled he was about to pass out a little more college wisdom. “Just one more example of how evolution works.” “You’re kidding, right?” This was too lame. He actually believed that smashed cars at the demolition derby proved…what? “No, look.” Alex pointed to a big green car with the back end curled up. “See that Chevy there?” The one with all the smoke coming out of it? He went on. “That’s a ‘79. You can tell by the front end.” What was left of it. But Professor Alex wasn’t done. “Then look at that Chevy right next to it. It’s a ‘77, but it came from the same assembly line. The body is almost the same.” “Okay…” “So that’s the example my professor at Tech used to explain it. Cars that look alike. It’s how scientists look at fossils too. How they can tell that one life-form comes from the next…You know, evolution.” Oh. By that time they had followed the crowd off the grandstands and were making their way to Uncle John’s minivan out in the parking lot. Who was she to argue with a college kid? And yet…something occurred to Izzy about what her cousin was trying to tell her. She turned to him after they’d piled into the backseat. “Those cars you pointed out…” she started. “Yup.”Alex knew the answers. “Just another illustration of evolution.” “Whatever.” This time she couldn’t just smile and nod. “I was just wondering, though. Do you think a real person designed the older car?” “Well, sure.” This time Alex’s face clouded a bit. “And did a real person design the newer car too?” “Sure, but—” “And would there be a chance the designer might have used some of the same ideas, or maybe some of the same drawings, for both cars?” Alex frowned and sighed this time. “That’s not the point.” Wasn’t it? Izzy tried not to rub it in, just let her cousin stew on it. Yeah, so if the cars looked like they were related, that could mean the same person thought them up. Couldn’t it? Just like in creation. Only in creation it would be the same God who used the same kind of plans for the things—and the people—he made. Good example, Alex, she thought, and she tried to keep from smiling as they drove away from the fairgrounds. “Thanks for taking us to the derby,” she told her uncle John. “Maybe we should do it again next year.
Lee Strobel (Case for a Creator for Kids)
Maxims & Other Quotes If you need an adjective or adverb, you're still fishing for he right noun or verb. 34 Was this a true story? It seemed somehow unimaginable, a fantasy of some kind. But he told it with such conviction that, against my own wishes, I believed him. Was this indeed the essence of storytelling? Did one simply have to relate a tale in a believable fashion, with the authority of the imagination? 36 Memory is a mirror that may easily shatter. 81 Readers become invisible even to themselves. Only the story lives. It’s the fate of the writer, yes, as well, to disappear. ~ Alastair Reid 83 ‘There is only now,’ Borges exclaimed with unstoppable force. ‘Act, dear boy! Do not procrastinate! It’s the worst of sins. I’ve thought about this, you see: the progression toward evil. Murder, this is very bad, a sin. It leads to thievery. And thievery, of course, leads to drunkenness and Sabbath-breaking. And Sabbath-breaking leads to incivility and at last procrastination. A slippery slope into the pit!’ 98 Borges: I no longer need to save face. This is one of the benefits of extreme age. Nothing matters much, and very little matters at all. 100 Borges: Believe me, you will one day read Don Quixote with a profound sense of recollection. This happens when you read a classic. It finds you where you have been. 102 Parini: I try not to think of the phallus, except when I can think of nothing else, which is most of the time. Borges: This is the fate of young men, a limited focus. One of the few advantages of my blindness has been that I no longer focus my eyes on objects of arousal. I look inward now, though the mind has mountains, dangerous cliffs. 105 Borges: Writers are always pirates, marauding, taking whatever pleases them from others, shaping these stolen goods to our purposes. Writers feed off the corpses of those who passed before them, their precursors. On the other hand they invent their precursors. They create them in their own image, as God did with man.108 Borges: Nobody can teach you anything. That’s the first truth. We teach ourselves. 115 Borges: One should avoid strong emotion, especially when it interferes with the work at hand. We have European blood in our veins, you and I. Mine is northern blood. We’re cold people, you see. Warriors. 125 Borges: The influence of Quixote was such that Sancho acquired a taste for literary wisdom. Such wisdom in his aphorisms! ‘One can find a remedy for everything but death.’ Or this: ‘Make yourself into honey and the flies will devour you.’ 151 Borges: You see, I designed my work for the tiniest audience, ‘fit company though few.’ A writer’s imagination should not be diluted by crowds! 151 Borges: If you don’t abandon the spirit, the spirit will not abandon you. 181
Jay Parini (Borges and Me: An Encounter)
What’ll it be?” Steve asked me, just days after our wedding. “Do we go on the honeymoon we’ve got planned, or do you want to go catch crocs?” My head was still spinning from the ceremony, the celebration, and the fact that I could now use the two words “my husband” and have them mean something real. The four months between February 2, 1992--the day Steve asked me to marry him--and our wedding day on June 4 had been a blur. Steve’s mother threw us an engagement party for Queensland friends and family, and I encountered a very common theme: “We never thought Steve would get married.” Everyone said it--relatives, old friends, and schoolmates. I’d smile and nod, but my inner response was, Well, we’ve got that in common. And something else: Wait until I get home and tell everybody I am moving to Australia. I knew what I’d have to explain. Being with Steve, running the zoo, and helping the crocs was exactly the right thing to do. I knew with all my heart and soul that this was the path I was meant to travel. My American friends--the best, closest ones--understood this perfectly. I trusted Steve with my life and loved him desperately. One of the first challenges was how to bring as many Australian friends and family as possible over to the United States for the wedding. None of us had a lot of money. Eleven people wound up making the trip from Australia, and we held the ceremony in the big Methodist church my grandmother attended. It was more than a wedding, it was saying good-bye to everyone I’d ever known. I invited everybody, even people who may not have been intimate friends. I even invited my dentist. The whole network of wildlife rehabilitators came too--four hundred people in all. The ceremony began at eight p.m., with coffee and cake afterward. I wore the same dress that my older sister Bonnie had worn at her wedding twenty-seven years earlier, and my sister Tricia wore at her wedding six years after that. The wedding cake had white frosting, but it was decorated with real flowers instead of icing ones. Steve had picked out a simple ring for me, a quarter carat, exactly what I wanted. He didn’t have a wedding ring. We were just going to borrow one for the service, but we couldn’t find anybody with fingers that were big enough. It turned out that my dad’s wedding ring fitted him, and that’s the one we used. Steve’s mother, Lyn, gave me a silk horseshoe to put around my wrist, a symbol of good luck. On our wedding day, June 4, 1992, it had been eight months since Steve and I first met. As the minister started reading the vows, I could see that Steve was nervous. His tuxedo looked like it was strangling him. For a man who was used to working in the tropics, he sure looked hot. The church was air-conditioned, but sweat drops formed on the ends of his fingers. Poor Steve, I thought. He’d never been up in front of such a big crowd before. “The scariest situation I’ve ever been in,” Steve would say later of the ceremony. This from a man who wrangled crocodiles! When the minister invited the groom to kiss the bride, I could feel all Steve’s energy, passion, and love. I realized without a doubt we were doing the right thing.
Terri Irwin (Steve & Me)
The Sun King had dinner each night alone. He chose from forty dishes, served on gold and silver plate. It took a staggering 498 people to prepare each meal. He was rich because he consumed the work of other people, mainly in the form of their services. He was rich because other people did things for him. At that time, the average French family would have prepared and consumed its own meals as well as paid tax to support his servants in the palace. So it is not hard to conclude that Louis XIV was rich because others were poor. But what about today? Consider that you are an average person, say a woman of 35, living in, for the sake of argument, Paris and earning the median wage, with a working husband and two children. You are far from poor, but in relative terms, you are immeasurably poorer than Louis was. Where he was the richest of the rich in the world’s richest city, you have no servants, no palace, no carriage, no kingdom. As you toil home from work on the crowded Metro, stopping at the shop on the way to buy a ready meal for four, you might be thinking that Louis XIV’s dining arrangements were way beyond your reach. And yet consider this. The cornucopia that greets you as you enter the supermarket dwarfs anything that Louis XIV ever experienced (and it is probably less likely to contain salmonella). You can buy a fresh, frozen, tinned, smoked or pre-prepared meal made with beef, chicken, pork, lamb, fish, prawns, scallops, eggs, potatoes, beans, carrots, cabbage, aubergine, kumquats, celeriac, okra, seven kinds of lettuce, cooked in olive, walnut, sunflower or peanut oil and flavoured with cilantro, turmeric, basil or rosemary ... You may have no chefs, but you can decide on a whim to choose between scores of nearby bistros, or Italian, Chinese, Japanese or Indian restaurants, in each of which a team of skilled chefs is waiting to serve your family at less than an hour’s notice. Think of this: never before this generation has the average person been able to afford to have somebody else prepare his meals. You employ no tailor, but you can browse the internet and instantly order from an almost infinite range of excellent, affordable clothes of cotton, silk, linen, wool and nylon made up for you in factories all over Asia. You have no carriage, but you can buy a ticket which will summon the services of a skilled pilot of a budget airline to fly you to one of hundreds of destinations that Louis never dreamed of seeing. You have no woodcutters to bring you logs for the fire, but the operators of gas rigs in Russia are clamouring to bring you clean central heating. You have no wick-trimming footman, but your light switch gives you the instant and brilliant produce of hardworking people at a grid of distant nuclear power stations. You have no runner to send messages, but even now a repairman is climbing a mobile-phone mast somewhere in the world to make sure it is working properly just in case you need to call that cell. You have no private apothecary, but your local pharmacy supplies you with the handiwork of many thousands of chemists, engineers and logistics experts. You have no government ministers, but diligent reporters are even now standing ready to tell you about a film star’s divorce if you will only switch to their channel or log on to their blogs. My point is that you have far, far more than 498 servants at your immediate beck and call. Of course, unlike the Sun King’s servants, these people work for many other people too, but from your perspective what is the difference? That is the magic that exchange and specialisation have wrought for the human species.
Matt Ridley (The Rational Optimist: How Prosperity Evolves)