Cycling Famous Quotes

The island of Gont, a single mountain that lifts its peak a mile above the storm-racked Northeast Sea, is a land famous for wizards.

I'm mixed on figs. The fleshy quality feels spooky. In Italian, il fico, fig, has a slangy turn into la fica, meaning vulva. Possibly because of the famous fig leaf exodus from Eden, it seems like the most ancient of fruits. Oddest, too—the fig flower is inside the fruit. To pull one open is to look into a complex, primitive, infinitely sophisticated life cycle tableau.

There was a study done with minimally educated voters who, given a hypothetical ballot, picked the names of famous serial killers over randomly generated names as well as over those of actual, less well-known politicians.

The briefing begins with what was to become Boyd’s most famous—and least understood—legacy: the Observe-Orient-Decide-Act cycle, or O-O-D-A Loop. Today, anyone can hook up to an Internet browser, type “OODA Loop,” and find more than one thousand references. The phrase has become a buzz word in the military and among business consultants who preach a time-based strategy. But few of those who speak so glibly about the OODA Loop have a true understanding of what it means and what it can do. (Boyd preferred “O-O-D-A Loop” but soon gave up and accepted “OODA” because most people wrote it that way.)

If we look at our traditional tales, where the action before the final success always occurs three times: the last of the three times is always a little longer because it includes success: life is somehow the famous 0.142592653589793 after three....These stories are a kind of mythical Pi, that we finally 'mathematified', quantified by numbers. That's why the number Pi was and is so important. It explains the inexplicable, life, eternity, infinity, and at the same time the cycle of rebirth.

Even now I wonder if it was my poor sense of self that first generated my poor sense of my people. Or was it my poor sense of my people that inflamed a poor sense of myself? Like the famous question about the chicken and the egg, the answer is less important than the cycle it describes. Racist ideas make people of color think less of themselves, which makes them more vulnerable to racist ideas. Racist ideas make White people think more of themselves, which further attracts them to racist ideas.

Breathhold Walking Anders Olsson uses this technique to increase carbon dioxide and, thus, increase circulation in his body. It’s not much fun, but the benefits, Olsson told me, are many. Go to a grassy park, beach, or anywhere else where the ground is soft. Exhale all the breath, then walk slowly, counting each step. Once you feel a powerful sense of air hunger, stop counting and take a few very calm breaths through the nose while still walking. Breathe normally for at least a minute, then repeat the sequence. The more you practice this technique, the higher the count. Olsson’s record is 130 steps; mine is about a third of that. 4-7-8 Breathing This technique, made famous by Dr. Andrew Weil, places the body into a state of deep relaxation. I use it on long flights to help fall asleep. Take a breath in, then exhale through your mouth with a whoosh sound. Close the mouth and inhale quietly through your nose to a mental count of four. Hold for a count of seven. Exhale completely through your mouth, with a whoosh, to the count of eight. Repeat this cycle for at least four breaths.

More recently, Dallas Willard put it this way: Desire is infinite partly because we were made by God, made for God, made to need God, and made to run on God. We can be satisfied only by the one who is infinite, eternal, and able to supply all our needs; we are only at home in God. When we fall away from God, the desire for the infinite remains, but it is displaced upon things that will certainly lead to destruction.5 Ultimately, nothing in this life, apart from God, can satisfy our desires. Tragically, we continue to chase after our desires ad infinitum. The result? A chronic state of restlessness or, worse, angst, anger, anxiety, disillusionment, depression—all of which lead to a life of hurry, a life of busyness, overload, shopping, materialism, careerism, a life of more…which in turn makes us even more restless. And the cycle spirals out of control. To make a bad problem worse, this is exacerbated by our cultural moment of digital marketing from a society built around the twin gods of accumulation and accomplishment. Advertising is literally an attempt to monetize our restlessness. They say we see upward of four thousand ads a day, all designed to stoke the fire of desire in our bellies. Buy this. Do this. Eat this. Drink this. Have this. Watch this. Be this. In his book on the Sabbath, Wayne Muller opined, “It is as if we have inadvertently stumbled into some horrific wonderland.”6 Social media takes this problem to a whole new level as we live under the barrage of images—not just from marketing departments but from the rich and famous as well as our friends and family, all of whom curate the best moments of their lives. This ends up unintentionally playing to a core sin of the human condition that goes all the way back to the garden—envy. The greed for another person’s life and the loss of gratitude, joy, and contentment in our own.

So these are the possibilities I see with regard to economic forecasts: Most economic forecasts are just extrapolations. Extrapolations are usually correct but not valuable. Unconventional forecasts of significant deviation from trend would be very valuable if they were correct, but usually they aren’t. Thus most forecasts of deviation from trend are incorrect and also not valuable. A few forecasts of significant deviation turn out to be correct and valuable—leading their authors to be lionized for their acumen—but it’s hard to know in advance which will be the few right ones. Since the overall batting average with regard to them is low, unconventional forecasts can’t be valuable on balance. There are forecasters who became famous for a single dramatic correct call, but the majority of their forecasts weren’t worth following.

Knowledge about the nutritious properties and growth cycles of what would later become staple crops, feeding vast populations – wheat, rice, corn – was initially maintained through ritual play farming of exactly this sort. Nor was this pattern of discovery limited to crops. Ceramics were first invented, long before the Neolithic, to make figurines, miniature models of animals and other subjects, and only later cooking and storage vessels. Mining is first attested as a way of obtaining minerals to be used as pigments, with the extraction of metals for industrial use coming only much later. Mesoamerican societies never employed wheeled transport; but we know they were familiar with spokes, wheels and axles since they made toy versions of them for children. Greek scientists famously came up with the principle of the steam engine, but only employed it to make temple doors that appeared to open of their own accord, or similar theatrical illusions. Chinese scientists, equally famously, first employed gunpowder for fireworks.

The Greeks, on the other hand, were passionately interested in logic and reason. Plato (ca. 428–ca. 348 BCE) was continually occupied with problems of epistemology and the nature of wisdom. Much of his early work was devoted to the defense of Socrates, who had forced men to clarify their ideas by his thought-provoking questions but had been sentenced to death in 399 on the charges of impiety and the corruption of youth. In a way that was not dissimilar to that of the people of India, he had become dissatisfied with the old festivals and myths of religion, which he found demeaning and inappropriate. Plato had also been influenced by the sixth-century philosopher Pythagoras, who may have been influenced by ideas from India, transmitted via Persia and Egypt. He had believed that the soul was a fallen, polluted deity incarcerated in the body as in a tomb and doomed to a perpetual cycle of rebirth. He had articulated the common human experience of feeling a stranger in a world that does not seem to be our true element. Pythagoras had taught that the soul could be liberated by means of ritual purifications, which would enable it to achieve harmony with the ordered universe. Plato also believed in the existence of a divine, unchanging reality beyond the world of the senses, that the soul was a fallen divinity, out of its element, imprisoned in the body but capable of regaining its divine status by the purification of the reasoning powers of the mind. In the famous myth of the cave, Plato described the darkness and obscurity of man’s life on earth: he perceives only shadows of the eternal realities flickering on the wall of the cave. But gradually he can be drawn out and achieve enlightenment and liberation by accustoming his mind to the divine light.

Every time we sit down to breakfast, we are likely to be benefiting from a dozen such prehistoric inventions. Who was the first person to figure out that you could make bread rise by the addition of those microorganisms we call yeasts? We have no idea, but we can be almost certain she was a woman and would most likely not be considered ‘white’ if she tried to immigrate to a European country today; and we definitely know her achievement continues to enrich the lives of billions of people. What we also know is that such discoveries were, again, based on centuries of accumulated knowledge and experimentation – recall how the basic principles of agriculture were known long before anyone applied them systematically – and that the results of such experiments were often preserved and transmitted through ritual, games and forms of play (or even more, perhaps, at the point where ritual, games and play shade into each other). ‘Gardens of Adonis’ are a fitting symbol here. Knowledge about the nutritious properties and growth cycles of what would later become staple crops, feeding vast populations – wheat, rice, corn – was initially maintained through ritual play farming of exactly this sort. Nor was this pattern of discovery limited to crops. Ceramics were first invented, long before the Neolithic, to make figurines, miniature models of animals and other subjects, and only later cooking and storage vessels. Mining is first attested as a way of obtaining minerals to be used as pigments, with the extraction of metals for industrial use coming only much later. Mesoamerican societies never employed wheeled transport; but we know they were familiar with spokes, wheels and axles since they made toy versions of them for children. Greek scientists famously came up with the principle of the steam engine, but only employed it to make temple doors that appeared to open of their own accord, or similar theatrical illusions. Chinese scientists, equally famously, first employed gunpowder for fireworks.

In English: Some people, who can voluntarily get out of their body, went to "the other side" to see if there was anything there! The exciting testimonies of these explorers of the Beyond revealed that there are countless Worlds on other vibratory planes, in other Dimensions, where live the souls of the deceased living beings!!! But, I went even further and I have discovered that these countless Worlds are, in reality, countless Planets belonging to other Cosmic Universes located in other Spaces and other Times, on other vibratory planes, in other Dimensions! The Beyond is not nebulous but Cosmic!!! The famous "Gate of Heaven" which allows the souls to pass into the Beyond is, in reality, a true "StarGate", a huge Vortex, a Tunnel of Light which crosses the Space and Time, which leads the soul on another planet, in another world, in another Cosmic Universe, in another Space, in another Time, in another vibratory plane, in another Dimension...! I take you to discover the extraordinary adventure of Life, Evolution and Death, through multiple cycles, from life to life, from planet to planet, in an evolutionary spiral that leads souls ever higher, towards the Light...! En Français : Des personnes capables de sortir à volonté de leur corps charnel sont allées voir "de l'autre côté" s'il existait bien quelque chose...! Les témoignages passionnants de ces explorateurs de l'Au-delà ont révélé qu'il existe d'innombrables Mondes sur d'autres plans vibratoires, dans d'autres Dimensions, où vivent les âmes des êtres vivants décédés !!! Mais nous sommes allés encore plus loin et nous avons découvert que ces innombrables Mondes sont en réalité d'innombrables Planètes appartenant à d'autres Univers Cosmiques qui se trouvent dans d'autres Espaces et d’autres Temps, sur d'autres plans vibratoires, dans d'autres Dimensions ! L'Au-delà n'est pas nébuleux mais Cosmique !!! La fameuse "Porte du Ciel" qui permet aux âmes de passer dans l'Au-delà, est en réalité une véritable "Porte des Etoiles", un énorme Vortex, un Tunnel de Lumière qui traverse l'Espace et le Temps, qui mène l'âme sur une autre planète, dans un autre Monde, dans un autre Univers Cosmique, dans un autre Espace, dans un autre Temps, sur un autre plan vibratoire, dans une autre Dimension.

Like the famous question about the chicken and the egg, the answer is less important than the cycle it describes. Racist ideas make people of color think less of themselves, which makes them more vulnerable to racist ideas. Racist ideas make White people think more of themselves, which further attracts them to racist ideas.

Even now I wonder if it was my poor sense of self that first generated my poor sense of my people. Or was it my poor sense of my people that inflamed a poor sense of myself? Like the famous question about the chicken and the egg, the answer is less important than the cycle it describes.

This is the famous cycle of life. Carbon dioxide breathed out by animals is absorbed by plants, which make food and oxygen and so on. The cycle needs a constant supply of Gibbs free energy to turn. And crucially, at each step of the cycle, a small amount of free energy is lost as heat. This means at each step the entropy of the universe goes up.

Sartre famously said ‘Hell is other people.’ I’m sure he was wrong though. I’m certain that if there is a hell, it’s being forever trapped in yourself.

For most of recorded Western history, there have been two competing views of the shape of history. The first is inherited from the Ancient Greeks, reaching its most famous form in Polybius (200 BC–118 BC): the idea that civilisations rise and fall in cycles like the seasons. The Anacyclosis was developed from Plato (428 BC–348 BC) and Aristotle (384 BC–322 BC) but finalised by Polybius in The Histories.[18] It held that there are three types of governmental constitutions—monarchy, aristocracy, democracy—which each degenerate into a tyrannous form before giving way to the next in sequence as pictured below.

Then one night at Buttercup’s he met this Swedish woman, Birgit, who was famous for her glass. She had dropped in to look over the brothers. She and Marcus found their affinity immediately. Both of them were serious, both were seeking, both were extraordinarily stupid. But she taught him brotherly love. She was hipped on brotherly love. Although it didn’t mean the same thing to her as it did to him. She had had a number of brothers as lovers and in time she had become enthusiastic about brotherly love. But Marcus had the vision of Brotherhood.

The gods were famously fickle.

ERIK ERIKSON, ONE OF the most innovative psychoanalysts of the twentieth century, wrote about these moments of existential review in his work on the human life cycle. He famously argued that all of us go through eight stages of development, each marked by a specific conflict.

Zandra Rhodes Zandra Rhodes is a British fashion designer who specializes in innovative textile design. Internationally recognized for her glamorous and dramatic style, she was honored by Queen Elizabeth II in 1997 and made a Commander of the British Empire. Currently in high demand by the rich and famous worldwide, Zandra designed many garments for Diana during the nineties. Princess Diana married very young. She was a perfect, unspoiled flower with a strong, generous inner spirit, which she was probably unaware of when she married Prince Charles. She was thrust unprepared into the position of future queen of England. She had to grow up and mature in front of the public eye. That public eye was hard, judgmental, and unforgiving. Her strong inner spirit guided her to do things that normally someone in her position would not do--it would have been suppressed. Diana acted in a very genuine, caring, and natural way. I was bicycling to work in London along the leafy Bayswater Road in very casual working clothes when a huge official limousine passed me. Against the rear window were two beautiful hats; the car was obviously going to Ascot. The two young girls in the car were waving at me (very enthusiastically), one with golden corn-colored hair and the other one blond. They looked exactly like Princess Diana and Sarah Ferguson, the Duchess of York. I thought, “It cannot be them, they would not be so friendly, casual, and outgoing, and anyway, it’s the wrong side of Kensington Palace, and cars going to Ascot do not come along this road.” I pretended I had not seen them and carried on cycling. A few weeks later, I was fitting the Princess in Kensington Palace and she said to me, “Are you still riding your bike?” “Yes,” I replied. It was not until I left and drove my car out of the palace grounds that I realized the route took me exactly to the Bayswater Road, where I had seen the two waving girls! Princess Diana always tried to make me feel at home when I was fitting her. She would talk about the problems of being recognized: how she came out of her gym in Kensington High Street in the pouring rain and bumped into a famous actor. As he entered the street, he hunched his shoulders and put on dark glasses. Princess Diana said to him, “I hope they disguise you more than they do me!

Because of the colder weather, prosperity began to wind down into a long global depression that began around 1620. It proved drastically destabilizing. The economic crisis of the seventeenth century led to the world being overwhelmed by rebellions, many clustering in 1648, exactly two hundred years before another and more famous cycle of rebellions.

Think back to the Apollo 13 story. The astronauts and engineers had spent years planning for the launch. They had built a core team inspired by the vision of another flight to the moon. Despite all of that planning, they hit that gut-wrenching moment and said the famous words "Houston we have a problem.

THE CHASM – THE DIFFUSION MODEL WHY EVERYBODY HAS AN IPOD Why is it that some ideas – including stupid ones – take hold and become trends, while others bloom briefly before withering and disappearing from the public eye? Sociologists describe the way in which a catchy idea or product becomes popular as ‘diffusion’. One of the most famous diffusion studies is an analysis by Bruce Ryan and Neal Gross of the diffusion of hybrid corn in the 1930s in Greene County, Iowa. The new type of corn was better than the old sort in every way, yet it took twenty-two years for it to become widely accepted. The diffusion researchers called the farmers who switched to the new corn as early as 1928 ‘innovators’, and the somewhat bigger group that was infected by them ‘early adaptors’. They were the opinion leaders in the communities, respected people who observed the experiments of the innovators and then joined them. They were followed at the end of the 1930s by the ‘sceptical masses’, those who would never change anything before it had been tried out by the successful farmers. But at some point even they were infected by the ‘hybrid corn virus’, and eventually transmitted it to the die-hard conservatives, the ‘stragglers’. Translated into a graph, this development takes the form of a curve typical of the progress of an epidemic. It rises, gradually at first, then reaches the critical point of any newly launched product, when many products fail. The critical point for any innovation is the transition from the early adaptors to the sceptics, for at this point there is a ‘chasm’. According to the US sociologist Morton Grodzins, if the early adaptors succeed in getting the innovation across the chasm to the sceptical masses, the epidemic cycle reaches the tipping point. From there, the curve rises sharply when the masses accept the product, and sinks again when only the stragglers remain. With technological innovations like the iPod or the iPhone, the cycle described above is very short. Interestingly, the early adaptors turn away from the product as soon as the critical masses have accepted it, in search of the next new thing. The chasm model was introduced by the American consultant and author Geoffrey Moore. First they ignore you, then they laugh at you, then they fight you, then you win. Mahatma Gandhi

The insatiable need for more processing power -- ideally, located as close as possible to the user but, at the very least, in nearby indus­trial server farms -- invariably leads to a third option: decentralized computing. With so many powerful and often inactive devices in the homes and hands of consumers, near other homes and hands, it feels inevitable that we'd develop systems to share in their mostly idle pro­cessing power. "Culturally, at least, the idea of collectively shared but privately owned infrastructure is already well understood. Anyone who installs solar panels at their home can sell excess power to their local grid (and, indirectly, to their neighbor). Elon Musk touts a future in which your Tesla earns you rent as a self-driving car when you're not using it yourself -- better than just being parked in your garage for 99% of its life. "As early as the 1990s programs emerged for distributed computing using everyday consumer hardware. One of the most famous exam­ples is the University of California, Berkeley's SETl@HOME, wherein consumers would volunteer use of their home computers to power the search for alien life. Sweeney has highlighted that one of the items on his 'to-do list' for the first-person shooter Unreal Tournament 1, which shipped in 1998, was 'to enable game servers to talk to each other so we can just have an unbounded number of players in a single game session.' Nearly 20 years later, however, Sweeney admitted that goal 'seems to still be on our wish list.' "Although the technology to split GPUs and share non-data cen­ter CPUs is nascent, some believe that blockchains provide both the technological mechanism for decentralized computing as well as its economic model. The idea is that owners of underutilized CPUs and GPUs would be 'paid' in some cryptocurrency for the use of their processing capabilities. There might even be a live auction for access to these resources, either those with 'jobs' bidding for access or those with capacity bidding on jobs. "Could such a marketplace provide some of the massive amounts of processing capacity that will be required by the Metaverse? Imagine, as you navigate immersive spaces, your account continuously bidding out the necessary computing tasks to mobile devices held but unused by people near you, perhaps people walking down the street next to you, to render or animate the experiences you encounter. Later, when you’re not using your own devices, you would be earning tokens as they return the favor. Proponents of this crypto-exchange concept see it as an inevitable feature of all future microchips. Every computer, no matter how small, would be designed to be auctioning off any spare cycles at all times. Billions of dynamically arrayed processors will power the deep compute cycles of event the largest industrial customers and provide the ultimate and infinite computing mesh that enables the Metaverse.

As soon as he arrives, everyone falls silent. It is like when you're walking in the country and the crickets mysteriously fall quiet. The zone of silence moves with him like an eye, and the shrill noise starts up again as soon as he has passed by. Destiny no longer penetrates into that zone, all is quiet, passions are extinguished, but it is the ideal zone from which to measure the stridency of the world. The end of every cycle of activity, of suffering or pleasure, is marked by a symbolic masturbation. A sort of mythological offering to seal the end of an event, a nod towards orgasm, the joy of an ending. For societies too, the end of a cycle is marked by a symbolic masturbation, which is followed not long after by real melancholy. This is what socialism was for us. The famous gesture of tearing one's page from the typewriter, by which writers or journalists elevate themselves to the status of Wild West heroes drawing their six-shooters.

Dart initially echoed Darwin’s theory that bipedalism freed the hands of early hominins to make and use hunting tools, which in turn selected for big brains, hence better hunting abilities. Then, in a famous 1953 paper, clearly influenced by his war experiences, Dart proposed that the first humans were not just hunters but also murderous predators.18 Dart’s words are so astonishing, you have to read them: The loathsome cruelty of mankind to man forms one of his inescapable characteristics and differentiative features; and it is explicable only in terms of his carnivorous, and cannibalistic origin. The blood-bespattered, slaughter-gutted archives of human history from the earliest Egyptian and Sumerian records to the most recent atrocities of the Second World War accord with early universal cannibalism, with animal and human sacrificial practices of their substitutes in formalized religions and with the world-wide scalping, head-hunting, body-mutilating and necrophilic practices of mankind in proclaiming this common bloodlust differentiator, this predaceous habit, this mark of Cain that separates man dietetically from his anthropoidal relatives and allies him rather with the deadliest of Carnivora. Dart’s killer-ape hypothesis, as it came to be known, was popularized by the journalist Robert Ardrey in a best-selling book, African Genesis, that found a ready audience in a generation disillusioned by two world wars, the Cold War, the Korean and Vietnam Wars, political assassinations, and widespread political unrest.19 The killer-ape hypothesis left an indelible stamp on popular culture including movies like Planet of the Apes, 2001: A Space Odyssey, and A Clockwork Orange. But the Rousseauians weren’t dead yet. Reanalyses of bones in the limestone pits from which fossils like the Taung Baby came showed they were killed by leopards, not early humans.20 Further studies revealed these early hominins were mostly vegetarians. And as a reaction to decades of bellicosity, many scientists in the 1970s embraced evidence for humans’ nicer side, especially gathering, food sharing, and women’s roles. The most widely discussed and audacious hypothesis, proposed by Owen Lovejoy, was that the first hominins were selected to become bipeds to be more cooperative and less aggressive.21 According to Lovejoy, early hominin females favored males who were better at walking upright and thus better able to carry food with which to provision them. To entice these tottering males to keep coming back with food, females encouraged exclusive long-term monogamous relationships by concealing their menstrual cycles and having permanently large breasts (female chimps advertise when they ovulate with eye-catching swellings, and their breasts shrink when they are not nursing). Put crudely, females selected for cooperative males by exchanging sex for food. If so, then selection against reactive aggression and frequent fighting is as old as the hominin lineage.22

The self-starvation cycle has been documented across time and cultures, including non-Western ones. In modern Western societies, concerns with fat and thinness are the main reason for weight loss and probably explain the moderate rise of Anorexia Nervosa incidence across the second half of the 20th century. However, cases of self-starvation with spiritual and religious motivations have been common in Europe at least since the Middle Ages (and include several Catholic saints, most famously St. Catherine of Siena). In some Asian cultures, digestive discomfort is often cited as the initial reason for restricting food intake, but the resulting syndrome has essentially the same symptoms as anorexia in Western countries.

Me Time Zone It’s okay to be a “me-time mom.” ~Author Unknown The day has ended yet only just begun for I have two lives — one that hides behind the sun You may not see my secret life — the one lurking in the dark, the one that eagerly awaits its time to spark Daytime me puts the other me aside Daytime me doesn’t get to hide Daytime me washes all the clothes Daytime me kisses the injured toes I am a teacher, a maid and a cook I hand out the cuddles and the disconcerting looks I referee the arguments, the teasing and the fights I fasten the helmets to go ride the bikes Nighttime me relaxes in the chair Nighttime me reads books without a care Nighttime me watches comedy shows Nighttime me eats the treats that I chose I sometimes wonder whether I used to be bored when I had just one life and hardly any chores I want to do all the things that I did before but how do I fit them in now there’s so much more? I read books, played piano and swam I cycled and socialised and ran I wrote poetry, played video games and went to bars I knew popular culture and all the famous stars Now my me time has become so small sometimes I feel it’s hardly there at all When the children will not settle but the sun has gone away I throw my arms in the air, for daytime me has to stay. I count to ten and breathe in deep Why oh why won’t they go to sleep? Me time is a ship that has sailed past How could I be so foolish to think that it would last I tuck their hair behind their ears and then I begin to feel the tears Am I crying for my me time? That seems a little mad Surely it’s something else that’s making me sad Crying for my me time does seem a little daft As I leave the children’s room I begin to laugh. I’m trying to put me time into a time slot I precariously balance it on the top. But I realise my me time comes in different forms to be enjoyed even while daytime storms I read a book whilst I make the tea I play ukulele whilst the children dance with me I swim in the sea with the children under my wings I run around the park between pushing them on swings And there are famous stars that I know, even if they come from the children’s favourite show Yes the ultimate me time is when I’m on my own but me time can also be enjoyed when you’re not alone My me time is a state of mind When I’m in the me time zone who knows what I’ll find? — Anneliese Rose Beeson —

if my billboard were in Marin County (or another big cycling destination) it would just say, “When my legs hurt, I say, ‘Shut up, legs! Do what I tell you to do!’” This gem is from Jens Voigt, a legendary cyclist who is famous for his willingness to work extra hard for his team, no matter how fatigued or injured. Building a startup is very much an endurance sport, and cycling never fails to provide an inspirational anecdote, quote, or metaphor. Another Voigt favorite is, “If it hurts me, it must hurt the other ones twice as much.

Like the famous question about the chicken and the egg, the answer is less important than the cycle it describes. Racist ideas make people of color think less of themselves, which makes them more vulnerable to racist ideas. Racist ideas make White people think more of themselves, which further attracts them to racist ideas. I

And, insofar as the Freudian name for this radical negativity is the death drive, Schuster is right to point out how, paradoxically, what Sade misses in his celebration of the ultimate Crime of radical destruction of all life is, precisely, the death drive: “for all its wantonness and havoc, the Sadeian will-to-extinction is premised on a fetishistic denial of the death drive. The sadist makes himself into the servant of universal extinction precisely in order to avoid the deadlock of subjectivity, the “virtual extinction” that splits the life of the subject from within. The Sadeian libertine expels this negativity outside himself in order to be able to slavishly devote himself to it; the apocalyptic vision of an absolute Crime thus functions as a screen against a more intractable internal split. What the florid imagination of the sadist masks is the fact that the Other is barred, inconsistent, lacking, that it cannot be served for it presents no law to obey, not even the wild law of its accelerating auto-destruction. There is no nature to be followed, rivalled or outdone, and it is this void or lack, the non-existence of the Other, that is incomparably more violent than even the most destructive fantasm of the death drive. Or as Lacan argues, Sade is right if we just turn around his evil thought: subjectivity is the catastrophe it fantasizes about, the death beyond death, the “second death.” While the sadist dreams of violently forcing a cataclysm that will wipe the slate clean, what he does not want to know is that this unprecedented calamity has already taken place. Every subject is the end of the world, or rather this impossibly explosive end that is equally a “fresh start,” the unabolishable chance of the dice throw.”[6] Kant characterized the free autonomous act as an act that cannot be accounted for in the terms of natural causality, of the texture of causes and effects: a free act occurs as its own cause, it opens up a new causal chain from its zero-point. So, insofar as “second death” is the interruption of the natural life-cycle of generation and corruption, no radical annihilation of the entire natural order is needed for this—an autonomous free act already suspends natural causality, and the subject as such is already this cut in the natural circuit, the self-sabotage of natural goals. The mystical name for this end of the world is “the night of the world,” while the philosophical name is “radical negativity” as the core of subjectivity. And, to quote Mallarmé, a throw of the dice will never abolish the hazard, i.e., the abyss of negativity remains forever the unsublatable background of subjective creativity. We may even risk here an ironic version of Gandhi’s famous motto “be the change you want to see in the world”: the subject is itself the catastrophe it fears and tries to avoid.

When admitting you are wrong, you gain back the control others took away from you when making you lose it. That's why you must say sorry. It represents a change of attitude but not really a change of personality; The changes on the personality come later on, when, by controlling yourself better, you don't express anger. Because saying sorry means nothing but anger means a lot. You should not want to be an angry person. When you get angry, those who make you angry, win; They win control over your emotional state, your thoughts, your words and your behaviors. They may then accuse you of always being angry and never apologizing, but that's not where you should focus your attention. The main point here, is that you’re living on the basis of instinctive reaction and not awareness or consciousness. So, when you say sorry, you are acknowledging that there is no excuse for losing control over yourself. You should not be sorry for being angry. That's an emotion; and you can't feel sorry for feeling. When you’re angry, you are feeling. When you insult, however, you are losing, yourself, your self-control, your self-respect, and even your capacity to use what you know. More knowledge, makes you more aware, more frustrated, having more and higher expectations on others, and more angry too, more often as well. But that's your problem! No other people's problem! They are just being themselves. Most people really think they are perfect as they are, and that the problems they experience are all outside themselves. And by realizing that, you say sorry as if saying sorry for not being who you really are. And when doing it, you get back the control another person took away from you. It is actually not good when someone needs to say sorry too often to someone else, especially if it’s always the same individual. But that someone else often likes it, as it makes them feel superior. That’s because their ego needs that. They have low self-esteem. Most people do! And that’s why most people's behavior is wired to their ego. Their likes and dislikes are connected to a sense of self-importance and a desperate need to feel important, which they project on their idols, the famous and most popular among them. They admire what they seek the most. When they think they are not important, they offend, to get aggression, which is a desperate need for attention; and to feel like victims of life, which is a deeper state of need, in this case, related to sympathy; and they then blame the other for what he does, for his reactions; and when that other says sorry, they think they have power over that insane cycle in which they now live, and in which they incorporate anyone else, and which they now perfectly master. Their pride is built on arrogance, an arrogance emerged out of ignorance, ignorance composed from delusional cycles within a big illusion; but an illusion that makes sense to them, as if they were succeeding at merging truth with lie, darkness with light. Because the arrogant, the abusive and the violent are desperate. God made them blind after witnessing their crimes against moral and ethics - His own laws. And they want to see again, and feel the same pleasure they once felt when witnessing the true colors of the world during childhood. The arrogant want to reaffirm their sanity by acting insanely because they know no other way. And when you say sorry, you are saying to them that you don't belong there, to their world, and that you are sorry for playing their games. That drama belongs to them only, and not you. And yet, people interpret the same paradox as they choose. That is their experience of truth and how they put sense on a life without any. And when so much nonsense becomes popular, we call it common sense. When common sense becomes a reality, we call it science. And when science is able to theorize common sense, we call it wisdom. Then, we wonder why the wisdom of those we name wise, does not help.

Filippo Marinetti – a fan of cycling – who wrote in the movement’s manifesto, ‘We affirm that the beauty of the world has been enriched by a new form of beauty: the beauty of speed,’ or even Aldous Huxley who famously quipped, ‘Speed, it seems to me, provides the one genuinely modern pleasure.

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One had no color, was background only. Two was a deep green, somehow silken. Three was heraldic red, and four battle gray. Five was gold, six white; seven was a China blue, and eight black as antique evening dress. Nine was a dull beige. The nought was again colorless, though a dark vacancy where the one was a light vacancy. It was the first number—the number after the one, in dates after the first millennium A.D.—that determined the century color, and the next number the special color of the year; the last number was accent, glinting here and there in the tapestry. Thus some famous events were more present to his mind than others; 1066 had not much spectacle, but 1215 when the lords in green silken surcoats and gold chains sat down on the greensward with the gold-crowned king was an unforgettable scene.

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